The EU seeks to define a role for itself in power politics while remaining firm in its rejection of power politics. In order to make power compatible with the European project, EU debate has appended a number of progressive adjectives to the word "power," adjectives like "civilian" and "normative," among others. This book asks what is power, such that it can be modified, tamed, and modulated by adjectives, yet remain "powerful"? Loriaux passes EU debate on power through the mill of phenomenological and post-phenomenological analysis, juxtaposing it against writings by Machiavelli, Agamben, Thucydides, Nietzsche, Patocka, and Levinas. The book locates power in "power/play," the theatrical, staged representation of threat that generates aesthetic effect and undecidability. Power/play endows the word "power" with perlocutionary force, which the adjectives of EU "qualified" power actually enhance rather than moderate. Loriaux argues that EU discourse on power therefore risks inviting EU "exceptionalism," or risks lapsing into an expression of EU ressentiment, rather than advancing a new, progressive understanding of "power." If European Union is to remain steadfast in its opposition to power politics, it must represent itself as "anti-power." This book will be of interest to those who work in the area of EU foreign policy, as well as to those who have a more general theoretical interest in the concept of power.

How do we interpret the recent changes in world politics and what is the future likely to hold? The contributors to this volume share an assumption that history repeats itself. The book places the events of the past few years in broad historical context, examining how the political, military and economic arrangements of the past are reflected in current events. By tracing historical patterns in Western Europe, Russia, East Asia, Latin America and the United States, the contributors aim to provide a new perspective on the pressing questions and conflicts that characterize international politics now and in the years to come.

The EU seeks to define a role for itself in power politics while remaining firm in its rejection of power politics. In order to make power compatible with the European project, EU debate has appended a number of progressive adjectives to the word "power," adjectives like "civilian" and "normative," among others. This book asks what is power, such that it can be modified, tamed, and modulated by adjectives, yet remain "powerful"? Loriaux passes EU debate on power through the mill of phenomenological and post-phenomenological analysis, juxtaposing it against writings by Machiavelli, Agamben, Thucydides, Nietzsche, Patocka, and Levinas. The book locates power in "power/play," the theatrical, staged representation of threat that generates aesthetic effect and undecidability. Power/play endows the word "power" with perlocutionary force, which the adjectives of EU "qualified" power actually enhance rather than moderate. Loriaux argues that EU discourse on power therefore risks inviting EU "exceptionalism," or risks lapsing into an expression of EU ressentiment, rather than advancing a new, progressive understanding of "power." If European Union is to remain steadfast in its opposition to power politics, it must represent itself as "anti-power." This book will be of interest to those who work in the area of EU foreign policy, as well as to those who have a more general theoretical interest in the concept of power.

How do we interpret the recent changes in world politics and what is the future likely to hold? The contributors to this volume share an assumption that history repeats itself. The book places the events of the past few years in broad historical context, examining how the political, military and economic arrangements of the past are reflected in current events. By tracing historical patterns in Western Europe, Russia, East Asia, Latin America and the United States, the contributors aim to provide a new perspective on the pressing questions and conflicts that characterize international politics now and in the years to come.

Winner, 2002 French Translation Prize for Nonfiction Murderous Consent details our implication in violence we do not directly inflict but in which we are structurally complicit: famines, civil wars, political repression in far-away places, and war, as it's classically understood. Marc Crepon insists on a bond between ethics and politics and attributes violence to our treatment of the two as separate spheres. We repeatedly resist the call to responsibility, as expressed by the appeal-by peoples across the world-for the care and attention that their vulnerability enjoins. But Crepon argues that this resistance is not ineluctable, and the book searches for ways that enable us to mitigate it, through rebellion, kindness, irony, critique, and shame. In the process, he engages with a range of writers, from Camus, Sartre, and Freud, to Stefan Zweig and Karl Kraus, to Kenzaburo Oe, Emmanuel Levinas and Judith Butler. The resulting exchange between philosophy and literature enables Crepon to delineate the contours of a possible/impossible ethicosmopolitics-an ethicosmopolitics to come. Pushing against the limits of liberal rationalism, Crepon calls for a more radical understanding of interpersonal responsibility. Not just a work of philosophy but an engagement with life as it's lived, Murderous Consent works to redefine our global obligations, articulating anew what humanitarianism demands and what an ethically grounded political resistance might mean.

Winner, 2002 French Translation Prize for Nonfiction Murderous Consent details our implication in violence we do not directly inflict but in which we are structurally complicit: famines, civil wars, political repression in far-away places, and war, as it's classically understood. Marc Crepon insists on a bond between ethics and politics and attributes violence to our treatment of the two as separate spheres. We repeatedly resist the call to responsibility, as expressed by the appeal-by peoples across the world-for the care and attention that their vulnerability enjoins. But Crepon argues that this resistance is not ineluctable, and the book searches for ways that enable us to mitigate it, through rebellion, kindness, irony, critique, and shame. In the process, he engages with a range of writers, from Camus, Sartre, and Freud, to Stefan Zweig and Karl Kraus, to Kenzaburo Oe, Emmanuel Levinas and Judith Butler. The resulting exchange between philosophy and literature enables Crepon to delineate the contours of a possible/impossible ethicosmopolitics-an ethicosmopolitics to come. Pushing against the limits of liberal rationalism, Crepon calls for a more radical understanding of interpersonal responsibility. Not just a work of philosophy but an engagement with life as it's lived, Murderous Consent works to redefine our global obligations, articulating anew what humanitarianism demands and what an ethically grounded political resistance might mean.

The Rhineland region includes the core regional economy of western Europe, encompassing Belgium, Luxemburg and parts of the Netherlands, France, Switzerland and Germany. Throughout history there have been tensions between this region"s roles as a frontier and as western Europe"s economic core. Michael Loriaux argues that the European Union arose from efforts to deconstruct this frontier. He traces Rhineland geopolitics back to its first emergence, restoring frontier deconstruction to the forefront of discussion about the EU. He recounts how place names were manipulated to legitimate political power and shows how this manipulation generated the geopolitics that the EU now tries to undo. Loriaux also argues that the importance of this issue has significantly affected the nature of the EU"s development and helps condition a festering legitimation crisis.

Japan, South Korea, Mexico, France, and Spain once exercised significant control over the allocation of credit, and used that control to facilitate economic adjustment and industrial development. In the 1980s all that changed. Why and how these states dismantled their activist credit policies is the subject of Capital Ungoverned. The volume brings together five specialists in the economics and politics of these various states to assess the internal and global changes that prompted them to adopt financial liberalization.Comparison reveals the distinctive political and institutional logic that guided liberalization in each country from the role of a newly dominant capitalist class in Korea to the replacement of state financing by private financing and self-financing in Japan, from the maneuvers of the banking establishment in Spain to attempts to attract foreign capital in Mexico. At the same time, these cases clarify the importance of international factors, in particular the shifts that occurred in U.S. policy as it sought to respond to the effects of uneven growth in the world economy."

War lays bare death and our relation to it. And in the wars--or more precisely the memories of war--of the twentieth century, images of the deaths of countless faceless or nameless others eclipse the singularity of each victim's death as well as the end of the world as such that each death signifies.

Marc Crepon's "The Thought of Death and the Memory of War" is a call to resist such images in which death is no longer actual death since it happens to anonymous others, and to seek instead a world in which mourning the other whose mortality we always already share points us toward a cosmopolitics. Crepon pursues this path toward a cosmopolitics of mourning through readings of works by Freud, Heidegger, Sartre, Patocka, Levinas, Derrida, and Ricoeur, and others. The movement among these writers, Crepon shows, marks a way through--and against--twentieth-century interpretation to argue that no war, genocide, or neglect of people is possible without suspending how one relates to the death of another human being.

A history of a critical strain in contemporary thought, this book is, as Rodolphe Gasche says in the Foreword, "a profound meditation on what constitutes evil and a rigorous and illuminating reflection on death, community, and world."

The translation of this work received financial support from the French Ministry of Foreign Affairs.