This exciting new textbook presents a clear framework for students to understand how themes and issues in political thought have emerged and developed throughout the 20th Century. Charting the progression from the preoccupation with the boundaries of the modern state, through to the current debates on rights, identity and justice; the three sections of the book enable the ideas of significant political thinkers to unfold through a telling of the key political events that gave a social context for their thought: Section I: The Inter-War Debate: Weber, Gramsci and Schmitt Section II: Post-War Debates: Arendt, Oakeshott, De Beauvoir and Adorno Section III: Contemporary Debates: Rawls, Nozick, Kymlicka and Foucault Written in an accessible and concise format, features include: 'rewind' and 'fast-forward' indicators to easily guide students around the text discussion points, revision notes and further reading in each chapter informative text boxes to highlight key concepts, people and events. By exploring an often ignored relationship in political thought, the influence of thought upon historical change and the influence of historical change upon theory, this text delivers new and exciting angles from which to approach politics today. Contemporary Political Theorists in Context is essential reading for all students of social and political theory.

The Politics of Well-Being argues that the relationship between well-being and ethical life has been overlooked. The more specific argument of the book is that ethical life requires political engagement, and the emergence of a society committed to critical thinking. It is argued that these conditions allow for our ordination and confirmation as ethical subjects. While well-being can be experienced in different ways, it is claimed that, after experience of ethical life, a more sustainable form of it is revealed to us, a form which we would be drawn to preserve, a form which can be constituted as an object of hope. While the book draws on philosophical themes, its main focus is political. This is because its primary objective is to identify and to examine what needs to be done in order to realise ethical life. Its main focus in this respect is the identification and examination of the barriers which need to be overcome if ethical life is to be realised. It is acknowledged that this will not be an easy task. Indeed, it may be an impossible task. However, despite these barriers, and despite the dark days we are living through, the book is a call to hope rather than a surrender to despair. This book will be of interest to students of politics, psychology, cultural studies, philosophy, and sociology, as well as anyone else interested in exploring new ideas about how the make the world a better place.

The Politics of Empathy argues that empathy is a necessary condition for ethical subjectivity and the emergence of a more compassionate world. One of the reasons empathy is important is because it gives us a sense of what it is like to be someone else. However, to understand its ethical significance we need to look elsewhere. This book claims that empathy is ethically significant because, uniquely, it allows us to reflect critically on the nature of our own lives and sense of identity. More specifically, it allows us to reflect critically on the contingency, finitude and violence that define existence. It is argued that, without this critical reflection, a more ethical and democratic world cannot come into being. Our challenge today therefore is to establish the social and political conditions in which empathy can flourish. This will be a difficult task because powerful political and cultural forces are reinforcing the divisions between us rather than encouraging us to come together in a cosmopolitan community of mutual recognition and solidarity. However, despite these limits, there is hope for a brighter future. The book argues that this can only come about if the Left accepts its responsibility to articulate the contours of a new politics of internationalism and establish the foundations of a sustainable ethical community in which strangers will be accepted unconditionally. This work will be of interest to students and scholars of political theory, multiculturalism and international relations.

The main argument of this book is that empathy is a necessary condition for a just, democratic and ethical politics. Empathy remains significant in a variety of fields but it remains largely unexamined within political theory. At a time of increasing cultural and political polarisation it is vital that we see this capacity of the imagination' as central to the task of understanding difference and establishing meaningful dialogue between communities. It is argued that the need to protect and promote a disposition of openness' to the other is not well served by existing accounts. Thus, while acknowledging the integrity of alternative voices and our ethical responsibility to recognise them in a culture of equality, existing accounts tend to remain philosophically abstract and, as a result, fail to identify the concrete political conditions requisite for the realisation of a culture of recognition. Thus, deconstuctionist accounts, for example, those of Derrida, Tully, Cavell, Rorty, Benhabib and Critchley, while valuable and insightful in many respects, are articulated in a social and political vacuum that undermines their capacity to be politically effective. Moreover, they fail to recognise the significance of empathy as a transformative and politically salient life experience. As a result, they fail to consider politics as an activity that should be far more attuned to the task of nurturing the conditions that make empathic relations possible. In short, the argument in this book is that, because they do not consider empathy, contemporary theoretical approaches to the politics of recognition lack political traction.

The Politics of Well-Being argues that the relationship between well-being and ethical life has been overlooked. The more specific argument of the book is that ethical life requires political engagement, and the emergence of a society committed to critical thinking. It is argued that these conditions allow for our ordination and confirmation as ethical subjects. While well-being can be experienced in different ways, it is claimed that, after experience of ethical life, a more sustainable form of it is revealed to us, a form which we would be drawn to preserve, a form which can be constituted as an object of hope. While the book draws on philosophical themes, its main focus is political. This is because its primary objective is to identify and to examine what needs to be done in order to realise ethical life. Its main focus in this respect is the identification and examination of the barriers which need to be overcome if ethical life is to be realised. It is acknowledged that this will not be an easy task. Indeed, it may be an impossible task. However, despite these barriers, and despite the dark days we are living through, the book is a call to hope rather than a surrender to despair. This book will be of interest to students of politics, psychology, cultural studies, philosophy, and sociology, as well as anyone else interested in exploring new ideas about how the make the world a better place.