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For dealing with an increasingly chaotic and violence-prone world, Higher Realism offers a grand strategy that rejects the imperial thrust of recent U.S. foreign policy as well as the conventional "realist" approach of focusing only on U.S. interests. The emerging world order is one in which many powers of various sorts-states and nonstate actors, large and small, allies and adversaries-have an essential role. Seyom Brown calls this the emergent international "polyarchy," and argues that neither the assertive interventionism of the neoconservatives nor the cool, nonideological geopolitics of the conventional realists is the appropriate response. Instead, responsive to how U.S. interests have become inextricably bound up with world interests, Brown proposes a foreign policy of higher realism centered on cooperation to ensure the security and well-being of all. Brown defines and analyzes those common interests in the environment, peace and security, health and economic vitality, human rights and democracy, and transnational accountability. He faults the arrogant assumption that what is good for the United States is ipso facto good for the world, insisting rather that U.S. policies for global development must respect religious and cultural diversity. Brown's approach transcends the traditional dichotomies of realism versus idealism and self-interest versus altruistic morality. The recommended programs and policies are designed to help a new U.S. presidential administration reformulate a foreign policy that will ensure national security and promote international well-being: higher realism in philosophy and practice.
At the heart of Immanuel Kant's critical philosophy is an epistemological and metaphysical position he calls transcendental idealism; the aim of this book is to understand this position. Despite the centrality of transcendental idealism in Kant's thinking, in over two hundred years since the publication of the first Critique there is still no agreement on how to interpret the position, or even on whether, and in what sense, it is a metaphysical position. Lucy Allais argue that Kant's distinction between things in themselves and things as they appear to us has both epistemological and metaphysical components. He is committed to a genuine idealism about things as they appear to us, but this is not a phenomenalist idealism. He is committed to the claim that there is an aspect of reality that grounds mind-dependent spatio-temporal objects, and which we cannot cognize, but he does not assert the existence of distinct non-spatio-temporal objects. A central part of Allais's reading involves paying detailed attention to Kant's notion of intuition, and its role in cognition. She understands Kantian intuitions as representations that give us acquaintance with the objects of thought. Kant's idealism can be understood as limiting empirical reality to that with which we can have acquaintance. He thinks that this empirical reality is mind-dependent in the sense that it is not experience-transcendent, rather than holding that it exists literally in our minds. Reading intuition in this way enables us to make sense of Kant's central argument for his idealism in the Transcendental Aesthetic, and to see why he takes the complete idealist position to be established there. This shows that reading a central part of his argument in the Transcendental Deduction as epistemological is compatible with a metaphysical, idealist reading of transcendental idealism.
A fresh, effective, and enduring way to lead—starting with your next interaction Most leaders feel the inevitable interruptions in their jam-packed days are troublesome. But in TouchPoints, Conant and Norgaard argue that these—and every point of contact with other people—are overlooked opportunities for leaders to increase their impact and promote their organization's strategy and values. Through previously untold stories from Conant's tenure as CEO of Campbell Soup Company and Norgaard's vast consulting experience, the authors show that a leader's impact and legacy are built through hundreds, even thousands, of interactive moments in time. The good news is that anyone can develop "TouchPoint" mastery by focusing on three essential components: head, heart, and hands. TouchPoints speaks to the theory and craft of leadership, promoting a balanced presence of rational, authentic, active, and wise leadership practices. Leadership mastery in the smallest and otherwise ordinary moments can transform aimless activity in individuals and entropy in organizations into focused energy—one magical moment at a time.
Wilfrid Sellars, Idealism, and Realism is the first study of its kind to address a range of realist and idealist views inspired by psychological nominalism. Bringing together premier analytic realists and distinguished defenders of German idealism, it reveals why psychological nominalism is one of the most important theories of the mind to come out the 20th century. The theory, first put forward by Wilfrid Sellars, argues that language is the only means by which humans can learn the types of socially shared practices that permit rationality. Although wedded to important aspects of German idealism, Sellars' theory is couched in bold realist terms of the analytic tradition. Those who are sympathetic to German idealism find this realist's appropriation of German idealism problematic. Wilfrid Sellars, Idealism and Realism thus creates a rare venue for realists and idealists to debate the epistemic outcome of the mental processes they both claim are essential to experience. Their resulting discussion bridges the gap between analytic and continental philosophy. In providing original and accessible chapters on psychological nominalism, this volume raises themes that intersect with numerous disciplines: the philosophy of mind, philosophy of language, epistemology, and metaphysics. It also provides clarity on arguably the best available account of why humans can reason, be self-aware, know, and act as agents.
This book defends realism in the study of international politics and demonstrates the heuristic and evaluative utility of Robert Berki's interpretation of political realism and political idealism. It argues that realism is not a meaningless term nor redundant and necessarily rhetorical in politics.
International law is much debated and discussed, but poorly understood. Does international law matter, or do states regularly violate it with impunity? If international law is of no importance, then why do states devote so much energy to negotiating treaties and providing legal defenses for their actions? In turn, if international law does matter, why does it reflect the interests of powerful states, why does it change so often, and why are violations of international law usually not punished? In this book, Jack Goldsmith and Eric Posner argue that international law matters but that it is less powerful and less significant than public officials, legal experts, and the media believe. International law, they contend, is simply a product of states pursuing their interests on the international stage. It does not pull states towards compliance contrary to their interests, and the possibilities for what it can achieve are limited. It follows that many global problems are simply unsolvable. The book has important implications for debates about the role of international law in the foreign policy of the United States and other nations. The authors see international law as an instrument for advancing national policy, but one that is precarious and delicate, constantly changing in unpredictable ways based on non-legal changes in international politics. They believe that efforts to replace international politics with international law rest on unjustified optimism about international law's past accomplishments and present capacities.
1. The realist tradition
This short book is a work of one of the 20th century's greatest philosophers and historians of philosophy, Etienne Gilson. The book's title, taken from the first chapter, may sound esoteric but it reflects a common-sense outlook on the world, applied in a methodical way. That approach, known as realism, consists in emphasizing the fact that what is real precedes our concepts about it. In contrast to realism stands idealism, which refers to the philosophical outlook that begins with ideas and tries to move from them to things. Gilson shows how the common-sense notion of realism, though denied by many thinkers, is indispensible for a correct understanding of things--of what is and how we know what is. He shows the flaws of idealism and he critiques efforts to introduce elements of idealism into realist philosophy (immediate realism). At the same time, the author criticizes failures of certain realist philosophers--including Aristotle--to be consistent in their own principles and to begin from sound starting points. To these problems, Gilson traces medieval philosophy's failure in the realm of science, which led early modern scientific thinkers of the 17th century unnecessarily to reject even the best of medieval scholastic philosophy. He concludes with The Realist Beginner's Handbook, a summary of key points for thinking clearly about reality and about the knowledge of it.
Neoclassical realism is an important approach to international relations. Focusing on the interaction of the international system and the internal dynamics of states, neoclassical realism seeks to explain the grand strategies of individual states as opposed to recurrent patterns of international outcomes. This book offers the first systematic survey of the neoclassical realist approach. The editors lead a group of senior and emerging scholars in presenting a variety of neoclassical realist approaches to states' grand strategies. They examine the central role of the 'state' and seek to explain why, how, and under what conditions the internal characteristics of states intervene between their leaders' assessments of international threats and opportunities, and the actual diplomatic, military, and foreign economic policies those leaders are likely to pursue.
This volume explores the Russia where the great writer, Fyodor Dostoevsky (1821–81), was born and lived. It focuses not only on the Russia depicted in Dostoevsky's works, but also on the Russian life that he and his contemporaries experienced: on social practices and historical developments, political and cultural institutions, religious beliefs, ideological trends, artistic conventions and literary genres. Chapters by leading scholars illuminate this broad context, offer insights into Dostoevsky's reflections on his age, and examine the expression of those reflections in his writing. Each chapter investigates a specific context and suggests how we might understand Dostoevsky in relation to it. Since Russia took so much from Western Europe throughout the imperial period, the volume also locates the Russian experience within the context of Western thought and practices, thereby offering a multidimensional view of the unfolding drama of Russia versus the West in the nineteenth century.