What marks the difference between modern and non-modern political philosophy? Such a question could be understood in two ways. On the one hand, it could be understood as a question concerning formal differences between modern and pre/non-modern modes of philosophising. On the other hand, it could be understood as a question about the changing nature of the object of the philosophical enterprise, namely a question concerning the historical differences between modern and pre-modern (domestic as well as international) politics. Contemporary political philosophy has focused primarily on meeting the first, formal, challenge. By failing to take proper account of the effects that major historical developments—especially the rise of commercial society and global market economy—have had on the character of political life, much of contemporary political theory tend to view its enterprise as essentially an extension to or an application of ethics. What is needed instead is a 'political economy'. Political philosophy must rise to this challenge if it wishes to help us contend with our present predicament. The final part of the article outlines a realist, non-moralistic, political philosophy which takes account of the interplay between human 'sentiments' and 'reason' in a commercial world order.
Jamie McMenamin, Lauri Hyers, Jeroen Nawijn and Aviva Sinervo
Kevin Markwell, ed., Animals and Tourism: Understanding Diverse Relationships (2015) - Reviewed by Jamie McMenamin and Lauri Hyers
Sebastian Filep and Philip Pearce, eds., Tourist Experience and Fulfilment: Insight from Positive Psychology (2014) - Reviewed by Jeroen Nawijn
Jim Butcher and Peter Smith, Volunteer Tourism: The Lifestyle Politics of International Development (2015) - Reviewed by Aviva Sinervo
Fixing Men: Sex, Birth Control, and AIDS in Mexico, Contemporary South Africa, by Matthew Gutmann Marc Epprecht
The Political Philosophy of Needs, by Lawrence Hamilton David James
Foucault, Psychology and the Analytics of Power, by Derek Hook Grahame Hayes
Rethinking Multiculturalism: Cultural Diversity and Political Theory, 2nd edition, by Bhikhu Parekh Joleen Steyn-Kotze
The Plot to Kill God: Findings from the Soviet Experiment in Secularization, by Paul Froese Gerald West
Adrian van den Hoven
This collection of twenty-one articles by thirteen American, six British, and two Canadian scholars is divided into four sections: Sartre and Philosophy; Sartre and Psychology; Sartre: (Auto)biography, Theater, and Cinema; and, finally, Sartre and Politics. The great diversity of approaches and commentaries is a tribute to the stature of Sartre, whose writings continue to have an impact on the English-speaking world and farther afield.
This article explores Pinker’s analysis of sexual violence in modern history. It argues that his analysis is flawed because of a selective choice of data, a minimization of certain harms, the application of an evolutionary psychology approach, the failure to interrogate new forms of aggression, and a refusal to acknowledge the political underpinnings of his research. By failing to acknowledge and then control for his own ideological bias, Pinker has missed an opportunity to convincingly explain the changing nature of violence in our societies.
Erich Fromm’s Early Writings (1922–1930)
Erich Fromm (1900–1980) is well known for his essays on social psychology, most of them written after his exile in the United States at the end of the 1930s. But his lesser known early works – from 1922 to 1930 – are very creative, as well as politically radical, and deserve to be discussed. They have some common aspects: a messianic understanding of Judaism; a Freudian-Marxist rejection of capitalism as a socio-economic system; and the revolutionary aspiration for a socialist utopia with religious roots. These elements together shaped an original and subversive thought.
The Political Psychology of Israeli Prime Ministers: When Hard-Liners Opt for Peace by Yael S. Aronoff Joel Migdal
Paths to Middle-Class Mobility among Second-Generation Moroccan Immigrant Women in Israel by Beverly Mizrachi Shani Bar-On
Conscientious Objectors in Israel: Citizenship, Sacrifice, Trials of Fealty by Erica Weiss Ruth Linn and Renana Gal
Mo(ve)ments of Resistance: Politics, Economy and Society in Israel/Palestine 1931–2013 by Lev Luis Grinberg As'ad Ghanem
Arabs and Israelis: Conflict and Peacemaking in the Middle East by Abdel Monem Said Aly, Shai Feldman, and Khalil Shikaki Paul L. Scham
The Challenge of Ethnic Democracy: The State and Minority Groups in Israel, Poland and Northern Ireland by Yoav Peled Ian S. Lustick
Israeli Feminist Scholarship: Gender, Zionism, and Difference by Esther Fuchs (ed.) Pnina Peri
We live in a secular age. Or so we are told. In fact, the real worlds of society, politics and social and political thought tell a very different story. Church attendance in many parts of the western world may be on the wane, but this is balanced by huge increases in church attendance in other parts of the world as well as the global rise of new, more ‘attractive’ forms of religious worship. In politics, the secular project has had, at best, patchy success. The formal separation of church and state is an outstanding achievement, but it is not always as clear-cut as may be desirable. This is exemplified by the extent to which religion forms the basis of most recent political conflicts. The events of 11 September 2001 and its aftermath in Iraq and elsewhere is only one example of this phenomenon; it is also an example of the extent to which religion and other aspects of politics and political psychology are interwoven. This fact is identified within the longstanding, if under-represented, position in social and political theory that points to the religious origins of modern political thought and agency. In a recent edition of Theoria, issue 106 (April 2005), Avishai Margalit and S. N. Eisenstadt provided compelling arguments in defense of this position.
Structural Violence, Moral Psychology and Pharmaceutical Politics
This article explores the antagonism expressed by two different theoretical positions within medical anthropology towards the structural violence position: the culture as central approach and the post-structuralist approach. While medical anthropologists trained in cultural models of illness are disappointed by the lack of culture in the structural violence approach, medical anthropologists trained in post-structuralist models of illness take issue with what they perceive to be its moral and universalist claims. In order to explore these universalist claims, the author returns to the field of moral psychology and its understanding of universal morality by exploring the history of the Heinz dilemma. She then frames her own recent research on global pharmaceutical politics in Argentina and Mexico in the context of the Heinz dilemma, neo-liberal discourses of capitalism, and the theoretical positions available within medical anthropology.
Political realism remains a powerful theoretical framework for thinking about international relations, including the war on terrorism. For Morgenthau and other realists, foreign policy is a matter of national interest defined in terms of power. Some writers view this tenet as weakening, if not severing, realism's link with morality. I take up the contrary view that morality is embedded in realist thought, as well as the possibility of realism being thinly and thickly moralised depending on the moral psychology of the agents. I argue that a prima facie case can be made within a thinly moralised realism for a relatively weak ally like Bosnia to enter the war on terrorism. An inflationary model of morality, however, explains how the moral horror of genocide in an ally's past may lead to a thickened moralised realism such that allied policy-makers question their country's entry into the war.