Jeanne Morefield synthesizes Palestinian American theorist and cultural critic Edward Said's critical humanism as a conceptual approach for addressing crises in contemporary global politics that demands reflection about historical context and the nature of the collective public before considering solutions to perceived problems. Said's approach to humanistic inquiry speaks directly to the way scholars of international ethics who speak from a liberal internationalist perspective react to global crises by fixating on the international status quo, often advocating global order for global order's sake. In the process, Said's humanism transforms the very idea of what it means to theorize global ethics in a postcolonial age and offers a clarifying way to navigate through foreign policy discussions with conflicting interest groups and ideologies.

Covenants without Swords examines an enduring tension within liberal theory: that between many liberals' professed commitment to universal equality on the one hand, and their historic support for the politics of hierarchy and empire on the other. It does so by examining the work of two extremely influential British liberals and internationalists, Gilbert Murray and Alfred Zimmern. Jeanne Morefield mounts a forceful challenge to disciplinary boundaries by arguing that this tension, on both the domestic and international levels, is best understood as frequently arising from the same, liberal reformist political aim--namely, the aim of fashioning a socially conscious liberalism that ultimately reifies putatively natural, preliberal notions of paternalistic order. Morefield also questions conventional analyses of interwar thought by resurrecting the work of Murray and Zimmern, and by linking their approaches to liberal internationalism with the ossified notion of sovereignty that continues to trouble international politics to this day. Ultimately, Morefield argues, these two thinkers' drift toward conservative and imperialist understandings of international order was the result of a more general difficulty still faced by liberals today: how to adequately define community in liberal terms without sacrificing these terms themselves. Moreover, Covenants without Swords suggests that Murray and Zimmern's work offers a cautionary historical example for the cadre of post-September 11th "new imperialists" who believe it possible to combine a liberal commitment to equality with an American Empire.

"Covenants without Swords" examines an enduring tension within liberal theory: that between many liberals' professed commitment to universal equality on the one hand, and their historic support for the politics of hierarchy and empire on the other. It does so by examining the work of two extremely influential British liberals and internationalists, Gilbert Murray and Alfred Zimmern. Jeanne Morefield mounts a forceful challenge to disciplinary boundaries by arguing that this tension, on both the domestic and international levels, is best understood as frequently arising from the same, liberal reformist political aim--namely, the aim of fashioning a socially conscious liberalism that ultimately reifies putatively natural, preliberal notions of paternalistic order.

Morefield also questions conventional analyses of interwar thought by resurrecting the work of Murray and Zimmern, and by linking their approaches to liberal internationalism with the ossified notion of sovereignty that continues to trouble international politics to this day. Ultimately, Morefield argues, these two thinkers' drift toward conservative and imperialist understandings of international order was the result of a more general difficulty still faced by liberals today: how to adequately define community in liberal terms without sacrificing these terms themselves. Moreover, Covenants without Swords suggests that Murray and Zimmern's work offers a cautionary historical example for the cadre of post-September 11th "new imperialists" who believe it possible to combine a liberal commitment to equality with an American Empire.

This edited volume argues that democracy is broader and more diverse than the dominant state-centered, modern representative democracies, to which other modes of democracy are either presumed subordinate or ignored. The contributors seek to overcome the standard opposition of democracy from below (participatory) and democracy from above (representative). Rather, they argue that through differently situated participatory and representative practices, citizens and governments can develop democratic ways of cooperating without hegemony and subordination, and that these relationships can be transformative. This work proposes a slow but sure, nonviolent, eco-social and sustainable process of democratic generation and growth with the capacity to critique and transform unjust and ecologically destructive social systems. This volume integrates human-centric democracies into a more mutual, interdependent and sustainable system on earth whereby everyone gains.

This edited volume argues that democracy is broader and more diverse than the dominant state-centered, modern representative democracies, to which other modes of democracy are either presumed subordinate or ignored. The contributors seek to overcome the standard opposition of democracy from below (participatory) and democracy from above (representative). Rather, they argue that through differently situated participatory and representative practices, citizens and governments can develop democratic ways of cooperating without hegemony and subordination, and that these relationships can be transformative. This work proposes a slow but sure, nonviolent, eco-social and sustainable process of democratic generation and growth with the capacity to critique and transform unjust and ecologically destructive social systems. This volume integrates human-centric democracies into a more mutual, interdependent and sustainable system on earth whereby everyone gains.

Jeanne Morefield synthesizes Palestinian American theorist and cultural critic Edward Said’s critical humanism as a conceptual approach for addressing crises in contemporary global politics that demands reflection about historical context and the nature of the collective public before considering solutions to perceived problems. Said’s approach to humanistic inquiry speaks directly to the way scholars of international ethics who speak from a liberal internationalist perspective react to global crises by fixating on the international status quo, often advocating global order for global order’s sake. In the process, Said’s humanism transforms the very idea of what it means to theorize global ethics in a postcolonial age and offers a clarifying way to navigate through foreign policy discussions with conflicting interest groups and ideologies.

The end of the Cold War ushered in a moment of nearly pure American dominance on the world stage, yet that era now seems ages ago. Since 9/11 many informed commentators have focused on the relative decline of American power in the global system. While some have welcomed this as a salutary development, outspoken proponents of American power-particularly neoconservatives-have lamented this turn of events. As Jeanne Morefield argues in Empires Without Imperialism, the defenders of a liberal international order steered by the US have both invoked nostalgia for a golden liberal past and succumbed to amnesia, forgetting the decidedly illiberal trajectory of US continental and global expansion. Yet as she shows, the US is not the first liberal hegemon to experience a wave of misguided nostalgia for a bygone liberal order; England had a remarkably similar experience in the early part of the twentieth century. The empires of the US and the United Kingdom were different in character-the UK's was territorially based while the US relied more on pure economic power-yet both nations mouthed the rhetoric of free markets and political liberty. And elites in both painted pictures of the past in which first England and then the US advanced the cause of economic and political liberty throughout the world. Morefield contends that at the times of their decline, elites in both nations utilized the attributes of an imagined past to essentialize the nature of the liberal state. Working from that framework, they bemoaned the possibility of liberalism's decline and suggested a return to a true liberal order as a solution to current woes. By treating liberalism as fixed through time, however, they actively forgot their illiberal pasts as colonizers and economic imperialists. According to Morefield, these nostalgic narratives generate a cynical 'politics in the passive' where the liberal state gets to have it both ways: it is both compelled to act imperially to save the world from illiberalism and yet is never responsible for the outcome of its own illiberal actions in the world or at home. By comparing the practice and memory of liberalism in early nineteenth century England and the contemporary United States, Empires Without Imperialism addresses a major gap in the literature. While there are many examinations of current neoliberal imperialism by critical theorists as well as analyses of liberal imperialism by scholars of the history of political thought, no one has of yet combined the two approaches. It thus provides a much fuller picture of the rhetorical strategies behind liberal imperialist uses of history. At the same time, the book challenges presentist assumptions about the novelty of our current political moment.