How have the weapons of the nuclear age changed the rules of international politics? Can co-operation replace coercion as an instrument of security? This book compares the biographies of four dissident intellectuals who grappled with these questions throughout their careers - Louise Weiss, Leo Szilard, E.P. Thompson, and Danilo Dolci. Though they shared a revulsion for the "balance of terror," they possessed sharply divergent visions of a post-Cold War peace, from the Gandhi-like non-violence of Dolci to Szilard's relentless quest for US-Soviet joint diplomacy. Weiss, a French journalist and realpolitiker, believed that a united European military power would break the Cold War impasse; Szilard, a physicist and father of the atomic bomb, pressed for co-operative diplomacy between the superpowers; Thompson, a British historian, mobilized millions in the grassroots campaign for European Nuclear Disarmament; and Dolci, an Italian poet, experimented with conflict resolution through education and non-violence. By comparing the ideals, successes, and failures of these activists, this book illustrates the problematic boundary between "realism" and utopianism" in the nuclear age.

The Nation-State in Tranformation discusses the significance of the state in a globalised economy. Focusing on Denmark and Ireland, the book analyses how small states adapt to the international market and argues that the institutional mediation of globalisation helps us explain why some states seem to possess more capacity to adjust than others. Not only must we bring the state back in, ' we must also consider how history, culture and collective identities influence the performance of the nation-state in the new globalised world order. With contributions by Francis Fukuyama, Bob Jessop, David Marsh, John A Hall and John Campbell, Georg Sorensen, Bjorn Hvinden, Rory ODonnell, Peadar Kirby, Joseph Ruane, Brian Girvin, Sean ORiain, Chris McInerny, Gert and Gunnar Svendsen, Lars Bo Kaspersen and Linda Thorsager, Henrik Bang, and Michael Boss.

The accelerating interpenetration of nature and culture is the hallmark of the new "light-green" social order that has emerged in postwar France, argues Michael Bess in this penetrating new history. On one hand, a preoccupation with natural qualities and equilibrium has increasingly infused France's economic and cultural life. On the other, human activities have laid an ever more potent and pervasive touch on the environment, whether through the intrusion of agriculture, industry, and urban growth, or through the much subtler and more well-intentioned efforts of ecological management.
"The Light-Green Society" limns sharply these trends over the last fifty years. The rise of environmentalism in the 1960s stemmed from a fervent desire to "save" wild nature-nature conceived as a qualitatively distinct domain, wholly separate from human designs and endeavors. And yet, Bess shows, after forty years of environmentalist agitation, much of it remarkably successful in achieving its aims, the old conception of nature as a "separate sphere" has become largely untenable. In the light-green society, where ecology and technological modernity continually flow together, a new hybrid vision of intermingled "nature-culture" has increasingly taken its place.

The Middle East captured front pages world-wide for the alleged Arab Spring in 2011. Large segments of the populations of Tunisia, Libya, Egypt, and Syria took to the streets to voice their protest against autocratic regimes and to demand democracy. Violent uprisings followed, but the prospects of liberal democracy are still uncertain and distant. No wonder. Democratisation took a couple of centuries in the West. And even today, well-established Western democracies are under pressure from globalisation and regionalisation, and many claim representative democracy is in need of renewal. This collection of essays focuses on a number of theoretical issues associated with democracy and democratisation. Divided into three parts, the first part analyses how democracy may be understood, explained and measured. The second part deals with issues of democracy, international stability, and development in fragile and developmental states and regions. The third part of the book looks at representative democracy in old democracies and its potential for development.

Telling stories is an essential part of being human: We tell stories about ourselves to show other people who we are and where we belong. Nations have stories to tell too - "stories of peoplehood" - that build and maintain a sense of national belonging and identity. The concept has been used to analyse identities, memories, and histories of individuals, communities and nations. But does it make sense to talk about peoplehood today? Can plural societies tell national stories without marginalizing their minorities? And is it even fair to assume that our individual self-narratives are coupled with shared cultural ones? In Narrating Peoplehood amidst Diversity, 16 internationally renowned scholars reflect on the nature and history of peoplehood and discuss how it forms part of national identities, public culture, and academic historiography. Based on theoretical analysis and empirical studies drawn from Latinos in the United States and African immigrants in France, and from multicultural stands in Canada to grand narratives in Danish history, the book is a timely contribution to the ongoing debate on belonging and identification in multicultural societies.

For religious persons, the notion of human being is tied inextricably to the notion of God (or the gods) and turns on this question: what is human being? How did we, with our almost infinite capacities for thought, change, and domination, come to be? Imbued with powers far beyond any other animal, humans are too faulty to be considered gods themselves. Yet, the idea of God (or the gods) appears in all distinctive human cultures: it names the other pole of human-it designates a being who realizes perfectly our imperfectly realized nature. With the rise of new sciences come ancient anxieties about how we should define human being. In the nineteenth century, electricity and magnetism fascinated experts and captivated the lay public. In the twenty-first century, advances in neuroscience open up vast new possibilities of mimicking, and perhaps emulating human being. In this book twelve scholars and scientists ask what-if anything-distinguishes Brain from Mind, and Mind from Self and Soul.

For religious persons, the notion of human being is tied inextricably to the notion of God (or the gods) and turns on this question: what is human being? How did we, with our almost infinite capacities for thought, change, and domination, come to be? Imbued with powers far beyond any other animal, humans are too faulty to be considered gods themselves. Yet, the idea of God (or the gods) appears in all distinctive human cultures: it names the other pole of human_it designates a being who realizes perfectly our imperfectly realized nature. With the rise of new sciences come ancient anxieties about how we should define human being. In the nineteenth century, electricity and magnetism fascinated experts and captivated the lay public. In the twenty-first century, advances in neuroscience open up vast new possibilities of mimicking, and perhaps emulating human being. In this book twelve scholars and scientists ask what_if anything_distinguishes Brain from Mind, and Mind from Self and Soul.

Posthumanism: The Future of Homo Sapiens will provide an introduction to a vast array of scholarly perspectives on emergent technologies and biotechnologies used to modify or augment the capabilities of human beings. The handbook covers the fundamental aspects of how bioenhancement will become feasible, what shape these technologies are likely to take, and what sorts of concrete consequences they will have for peoplea s lives. This volume strives for both intellectual clarity and a genuinely accessible voice, always emphasizing the practical and moral implications of bioenhancement technologies. Posthumanism takes an interdisciplinary approach to the subject, integrating science and technology as well as the arts, humanities, religious perspectives, and ethics.