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The principle of modernity -- A history of religion -- Artificial populations -- The collective -- Images of truth from Anselm to Badiou -- The radical enlightenment of Spinoza and Kant -- Modernity as ground zero -- Of gods, laws, rabbis, and ends
Neil E. Williams develops a systematic metaphysics centred on the idea of powers, as a rival to neo-Humeanism, the dominant systematic metaphysics in philosophy today. Williams takes powers to be inherently causal properties and uses them as the foundation of his explanations of causation, persistence, laws, and modality.
This book presents a new theoretical framework through which to understand the role of regional powers in creating and maintaining regional security orders. As a result of the retreat of the global powers since the end of the Cold War, it has become clear that international security dynamics are less explicable without considering the regional level as a primary focus for most states. The authors contend that these dynamics, which include the identification, management and prevention of security threats, are heavily influenced by regional powers. The regional level in this text is defined on the basis of regional sub-systems, more specifically Regional Security Complexes. Within this context, the authors utilize their framework to address how security orders are defined and how regional powers are identified. The focus then turns to an analysis of how the roles and foreign policy orientations of regional powers, conditioned by the presence of material capabilities, affect the development of regional security orders. The authors then present a comparative analysis of Russia, Brazil and India within their own security complexes to demonstrate an application of the framework. This book will be of interest to students of regional security, international security, foreign policy and International Relations in general.
This volume offers a fresh exploration of the parts–whole relations within a power and among powers. While the metaphysics of powers has been extensively examined in the literature, powers have yet to be studied from the perspective of their mereology. Powers are often assumed to be atomic, and yet what they can do—and what can happen to them—is complex. But if powers are simple, how can they have complex manifestations? Can powers have parts? According to which rules of composition do powers compose into powers? Given the centrality of powers in current scientific as well as philosophical thought, recognizing and understanding the ontological differences between atomic and mereologically complex powers is important, for both philosophy and science. The first part of this book explores how powers divide; the second part, how powers compose. The final part showcases some specific study cases in the domains of quantum mechanics and psychology. Powers, Parts and Wholes will be of interest to professional philosophers and graduate students working in metaphysics, philosophy of science and logic.
Can constitutional amendments be unconstitutional? The problem of 'unconstitutional constitutional amendments' has become one of the most widely debated issues in comparative constitutional theory, constitutional design, and constitutional adjudication. This book describes and analyses the increasing tendency in global constitutionalism to substantively limit formal changes to constitutions. The challenges of constitutional unamendability to constitutional theory become even more complex when constitutional courts enforce such limitations through substantive judicial review of amendments, often resulting in the declaration that these constitutional amendments are 'unconstitutional'. Combining historical comparisons, constitutional theory, and a wide comparative study, Yaniv Roznai sets out to explain what the nature of amendment power is, what its limitations are, and what the role of constitutional courts is and should be when enforcing limitations on constitutional amendments.
Corry examines the metaphysical presuppositions in the reductive method of explanation. He argues that it makes assumptions about the nature of causal power and causal influence, he outlines implications for traditional philosophical problems, and he presents an integrated metaphysical worldview grounded in the nature of power and influence.
“Peacebuilding” serves as a catch-all term to describe efforts by an array of international organizations, nongovernmental organizations, and agencies of foreign states to restore or construct a peaceful society in the wake—or even in the midst—of conflict. Despite this variety, practitioners consider themselves members of a global profession. In The Distinction of Peace, Catherine Goetze investigates the genesis of peacebuilding as a professional field of expertise since the 1960s, its increasing influence, and the ways it reflects global power structures. Goetze describes how the peacebuilding field came into being, how it defines who belongs to it and who does not, and what kind of group culture it has generated. Using an innovative methodology, she investigates the motivations of individuals who become peacebuilders, their professional trajectories and networks, and the “good peacebuilder” as an ideal. For many, working in peacebuilding in various ways—as an aid worker on the ground, as a lawyer at the United Nations, or as an academic in a think tank—has become not merely a livelihood, but also a form of participation in world politics. As a field, peacebuilding has developed techniques for incorporating and training new members, yet its internal politics also create the conditions of exclusion that often result in practical failures of the peacebuilding enterprise. By providing a critical account of the social mechanisms that make up the peacebuilding field, Goetze offers deep insights into the workings of Western domination and global inequalities.
Examines differences in taste between modern French classes, discusses the relationship between culture and politics, and outlines the strategies of pretension.
Philip J. Fisk offers a critical reappraisal of Jonathan Edwards's Freedom of Will, interpreting Edwards from within his own tradition, Reformed Orthodoxy (±1550-1750), avoiding the outdated paradigms of the conventional interpretation of Edwards and his tradition, a so-called deterministic, reconciliationist Calvinism, and demonstrating from primary sources, such as Harvard and Yale commencement theses and quaestiones, that Edwards departed ways with Reformed Orthodoxy's robust and highly nuanced view of freedom of will, contingency, and necessity.