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A New Philosophy of Social Conflict joins in the contemporary conflict resolution and transitional justice debates by contributing a Deleuze-Guattarian reading of the post-genocide justice and reconciliation experiment in Rwanda -the Gacaca courts. In doing so, Hawes addresses two significant problems for which the work of Deleuze and Guattari provides invaluable insight: how to live ethically with the consequences of conflict and trauma and how to negotiate the chaos of living through trauma, in ways that create self-organizing, discursive processes for resolving and reconciling these ontological dilemmas in life-affirming ways. Hawes draws on Deleuze-Guattarian thinking to create new concepts that enable us to think more productively and to live more ethically in a world increasingly characterized by sociocultural trauma and conflict, and to imagine alternative ways of resolving and reconciling trauma and conflict.
A thorough critique of theories of institutional change followed by the development of a new theory emphasising the role of distributional conflict in the emergence of social institutions.
When Mahatma Gandhi died in 1948 by an assassin's bullet, the most potent legacy he left to the world was the technique of satyagraha (literally, holding on to the Truth). His "experiments with Truth" were far from complete at the time of his death, but he had developed a new technique for effecting social and political change through the constructive conduct of conflict: Gandhian satyagraha had become eminently more than "passive resistance" or "civil disobedience." By relating what Gandhi said to what he did and by examining instances of satyagraha led by others, this book abstracts from the Indian experiments those essential elements that constitute the Gandhian technique. It explores, in terms familiar to the Western reader, its distinguishing characteristics and its far-reaching implications for social and political philosophy.
Analyzes the nature of international disagreements and conflict resolution in terms of game theory and non-zero-sum games.
Do only modern thinkers like Machiavelli and Hobbes accept that conflict plays a significant role in the origin and maintenance of political community? In this book, Steven Skultety argues that Aristotle not only took conflict to be an inevitable aspect of political life, but further recognized ways in which conflict promotes the common good. While many scholars treat Aristotelian conflict as an absence of substantive communal ideals, Skultety argues that Aristotle articulated a view of politics that theorizes profoundly different kinds of conflict. Aristotle comprehended the subtle factors that can lead otherwise peaceful citizens to contemplate outright civil war, grasped the unique conditions that create hopelessly implacable partisans, and systematized tactics rulers could use to control regrettable, but still manageable, levels of civic distrust. Moreover, Aristotle conceived of debate, enduring disagreement, social rivalries, and competitions for leadership as an indispensable part of how human beings live well together in successful political life. By exploring the ways in which citizens can be at odds with one another, Conflict in Aristotle's Political Philosophy presents a dimension of ancient Greek thought that is startlingly relevant to contemporary concerns about social divisions, constitutional crises, and the range of acceptable conflict in healthy democracies.
MacIntyre explores the philosophical, political, and moral issues encountered in understanding what the virtues require in contemporary social contexts.
This book represents the most comprehensive historical and systematic study of the theory and practice of toleration ever written.
This is a book on conflict and consensus aimed at the general reader. In active, plain and direct language it makes the seemingly abstract and complex issues simple. Its view of peace is well-rounded, tough-minded, one that well understands the difficult world of social and personal violence and conflict. At its heart is a simple finding: "to wage peace we need to foster freedom." The human race can best achieve that simple aim by "leaving people alone to form their own communities." "The Conflict Helix "avoids the ambiguous in favor of the categorical; the hedged, qualified statement for the direct Rummel presents a series of basic principles, each concerning an aspect of conflict and peace - psychological, interpersonal, societal, international - and each aspect having its own master principle. These principles are not mere organizational props, but are deeply theoretical and empirically fundamental. The volume expresses the core ideas, results and conclusions of Rummel's major, five-volume work on "Understanding Conflict and War. "In discarding technical material and focusing on principles and meaning, "The Conflict Helix "presents an executive summary of a lifetime of work in a digestible form. In light of recent events in Europe, Asia and Latin American this work takes on a special poignancy for the developing no less than the industrialized worlds. Hence, this book should be of value to the general reader as well as professionals and advanced students of international politics.
Continental Philosophy of Social Science demonstrates the unique and autonomous nature of the continental approach to social science and contrasts it with the Anglo-American tradition. Yvonne Sherratt argues for the importance of an historical understanding of the Continental tradition in order to appreciate its individual, humanist character. Examining the key traditions of hermeneutic, genealogy, and critical theory, and the texts of major thinkers such as Gadamer, Ricoeur, Derrida, Nietzsche, Foucault, the Early Frankfurt School and Habermas, she also contextualizes contemporary developments within strands of thought stemming back to Ancient Greece and Rome. Sherratt shows how these modes of thinking developed through medieval Christian thought into the Enlightenment and Romantic eras, before becoming mainstays of twentieth-century disciplines. Continental Philosophy of Social Science will serve as the essential textbook for courses in philosophy or social sciences.