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In this thought-provoking book, Günter Frankenberg explores why authoritarian leaders create new constitutions, or revise old ones. Through a profound analysis of authoritarian constitutions as phenomena in their own right, Frankenberg reveals their purposes, the audiences they seek to address and investigates the ways in which they fit into the broader context of autocracies.
This timely book considers the ways in which international law, unlike domestic law, does not make itself known in a formalized, hierarchical structure, but needs to be conceptually (re)constructed by the participants and observers, out of a variety of practices and other elements. It explores such constructions, as well as how these images can be deconstructed and reconstructed.
The term solidarity has acquired a commendable meaning of mutual responsibility, yet remains suspect because it has been invoked in too broad a spectrum of cultural contexts, ranging from fascist ideology to human rights. This essential book shows how solidarity may be – should be – conceived as a normative principle with pressing legal content, instrumental to the realisation of the social ends of today’s democratic polities. The author, for the first time in such depth, documents the interweaving of legal norms with social ideas and values, focusing on the use of the principle of solidarity in the European Union’s bodies and in its Member States. There are detailed examinations of ...
Like every pedagogical field, the fields of aesthetics, arts and cultural education have been confronted with various transformational dynamics in recent decades. Transformation processes such as globalization, digitization or transculturalization not only characterize a change in social and cultural framework conditions, but also lead to changes in self-understanding, working methods, contents, and objectives in the research of these educational fields. The anthology "Spectra of Transformation" gathers a variety of perspectives on the question of the research on aesthetics, artistic and cultural education, which were discussed by international participants and speakers at the Winter School 2017 in Nuremberg.
The social and cultural challenges posed by the increasing threat to creation (climate change, destruction of biodiversity, etc.) are the starting point for new philosophical-ethical and theological reflections on the relationship between God, human beings and the world, as presented in this volume. God's creative impulse, which transforms anew, is at work in the actions of human beings and challenges us, in view of the threat to the "house of life" earth, to go new ways that make a common and good life possible. Creation and transformation are interrelated; an ecological theology of creation and practice of sustainability to be developed in the European context is to be embedded in the horizon of a global, liberating theology. Prof. Dr. Dr. h.c. Margit Eckholt, professor of dogmatics and fundamental theology at the Institute of Catholic Theology / University of Osnabrück, president of the European Society for Catholic Theology
The Islamic headscarf has become the subject of heated legal and political debate. This is a short, readily accessible piece on this subject. It argues the limits of integration and critiques multiculturalism.
"The EU made a strong commitment to developing an effective EU led crisis management capacity. By 2003 the EU must be in a position to deploy within 60 days up to 50,000-60,000 troops capable of a full range of so-called Petersberg tasks including: humanitarian and rescue missions, peacekeeping, combat force tasks in crisis management and peacemaking missions." "According to the EU however the initiative should not be seen as a duplication of NATO. Neither should the establishment of a European Force be confused with the concept of a European army. Whether a European army, or a common defence for Europe is more capable of handling the future needs and challenges of the EU is not the subject of this book. Essentially it is about whether a military crisis management system is practical and realistic and how the planned initiatives within the agreed limits are to be transformed into operative policy."--BOOK JACKET.
This book examines the issue of injustice, and our responses to it, in a range of contemporary contexts. In her ground-breaking book The Faces of Injustice (1990), Judith Shklar draws attention to our tendency to view injustice as an abnormality. Of course it is not: injustice is ubiquitous. But how should we respond to it? The book brings together leading legal and political theorists to explore the nature of injustice, its relationship to law, and responses to it, in a variety of contexts. Their chapters cover issues such as protest, resistance, violence, the moral obligation to obey the law, civil disobedience, democratic reform, and transitional justice. They all, though, share a concern to examine such issues through a Shklar-inspired focus on injustice. This book will appeal to academics and advanced students in law, politics, and philosophy.
Global climate constitutionalism is seen as a possible legal answer to the social and political unwillingness of states to effectively tackle climate change as a global problem. The constitutionalisation of international climate law is supposed to ensure greater participation of non-state actors such as NGOs or individuals and a rollback of state sovereignty where states do not care about meeting their climate commitments. This book addresses the question of whether non-state actors such as NGOs or individuals create international climate law through so-called climate change litigation. Against the background of Peter Häberle's theory of the “open society of constitutional interpreters”, four selected cases (Urgenda v Netherlands, Leghari v Pakistan, Juliana v United States of America, Future Generations v Colombia) are used to examine how actors not formally recognized as subjects of international law (re)interpret national and international law and thereby contribute to the constitutionalisation of the international climate law regime.
Our culture has no concept of stopping. We continue to build motorways and airports for a future in which cars and planes may no longer exist. We’re converting our planet from a natural one to an artificial one in which the quantity of man-made objects – houses, asphalt, cars, plastic, computers and so on – now exceeds the totality of living matter. And while biomass continues to decline due to deforestation and species extinction, the mass of man-made objects is growing faster than ever. We’re on a treadmill to disaster. To get off this treadmill, argues Harald Welzer, we need to learn how to stop: as individuals and as societies, we need to stop doing what we’re doing and say ‘...