The international political thought of Martin Wight

The different responses in Great Britain and the United States to Martin Wight as a thinker of international relations reveal something about the contrasting academic cultures of the two countries. Wight was pre‐eminently an ‘arts’ man, regarding history and philosophy as essential prerequisites for understanding the world. Above all he was concerned with the moral dimension in politics, whether domestic or international. His pacifism in the Second World War, curiously linked to his profound sense of realism, reflected deep religious convictions; indeed theology, and particularly eschatology, underlay much of his thinking. His career centres upon first Chatham House and Nuffield College, Oxford, then the London School of Economics and Political Science, and finally the University of Sussex. His lectures at the LSE on international theory achieved legendary fame, but he did not publish much in his lifetime. The appearance since 1977 of four notable posthumous works has enhanced his already high reputation, as has the increasing scholarly interest in the ‘English School’, of which he is now seen as a founding father. Ian Hall's book is a brilliant piece of analysis in which Wight's theological world view—which was not obtrusive in his teaching and writing—is investigated with a sureness that is probably rare among scholars in the international relations field.     

Italy and Africa: how to forget colonialism

Abstract

The debate on colonialism places great emphasis on the composite set of transformations put in motion by colonialism fully to give birth to what became the post-colonial state in independent Africa. Many authors suggest that Italian colonialism in the Horn of Africa was too weak to perform this task. The present article intends to review the influence and effects of the Italian colonial experience for state making in the Horn of Africa. This also brings about one of the main anomalies of the Horn of Africa, where colonialism ended without a process of true decolonization, in the sense of a confrontation between colonized and colonizers in the transfer of power from metropolitan rule to African representatives. The present Italian foreign policy in Africa is similarly conditioned by its colonial history: besides its focus on the Horn of Africa, which was the centre of Italy's colonial expansion as well as the only post-Second WorldWar administration (Italian Trust Administration of Somalia – AFIS), the relations between Italy and Africa reflect the many inconsistencies and uncertainties of the colonial experience.     

Confraternal religion: from liberation theology to political reversal

Heterodox mystics and heretics of any kind can be sometimes dangerous and other times reliable depending upon political situations, as was the case with Bektashis in Ottoman Anatolia or in early independent Albania. The historical anthropology perspective taken in this article appears helpful in revealing that Bektashism is probably the mystical order of Islam that best exemplifies a transformational pattern from a theological and ideological, as well as cultural, social and political, point of view. The system of beliefs and practices related to Bektashism seems to correspond to a kind of liberation theology, whereas the structure of Bektashi groups corresponds more or less to the type of religious organization conventionally known as “charismatic groups”. It becomes understandable, therefore, that their spiritual tendency can meet social, cultural and national perspectives. In turn, when the members of the previously persecuted religious minority have already acquired a degree of religious and political respectability within society at large, the doctrines of heterodoxy and liberation theology fade into the background. In the end, the heirs of the heterodox promoters of spiritual reform and social movement turn into followers and faithful defenders of a legitimate authority. They become the spokespeople for an institutionalized orthodoxy whose support will be sought by the political regime.     

From Greece to Babylon: The political thought of Andrew Michael Ramsay (1686–1743)

This paper explores the political thought of Andrew Michael Ramsay with particular reference to his highly acclaimed book called A New Cyropaedia, or the Travels of Cyrus (1727). Dedicated to Prince Charles Edward Stuart, the Young Pretender, to whom he was tutor, this work has been hitherto viewed as a Jacobite imitation of the Telemachus, Son of Ulysses (1699) of his eminent teacher archbishop Fénelon of Cambrai. By tracing the dual legacy of the first Persian Emperor Cyrus in Western thought, I demonstrate that Ramsay was as much indebted to Jacques-Bénigne Bossuet's Discourse on Universal History (1681) as he was to Fénelon's political romance. Ramsay took advantage of Xenophon's silence about the eponymous hero's adolescent education in his Cyropaedia, or the Education of Cyrus (c. 380 B.C.), but he was equally inspired by the Book of Daniel, where the same Persian prince was eulogised as the liberator of the Jewish people from their captivity in Babylon. The main thrust of Ramsay's adaptation was not only to revamp the Humanist-cum-Christian theory and practice of virtuous kingship for a restored Jacobite regime, but on a more fundamental level, to tie in secular history with biblical history. In this respect, Ramsay's New Cyropaedia, or the Travels of Cyrus, was not just another Fénelonian political novel but more essentially a work of universal history. In addition to his Jacobite model of aristocratic constitutional monarchy, it was this Bossuetian motive for universal history, which was first propounded by the German reformer Philipp Melanchthon in his Chronicon Carionis (1532), that most decisively separated Ramsay from Henry St. John, Viscount Bolingbroke, author of another famous advice book for princes of the period, The Idea of a Patriot King (written in late 1738 for the education of Frederick Lewis, Prince of Wales, but officially published in 1749).     

The production of diaspora: Algerian emigration from colonialism to neo-colonialism (1840-1970)

The extensive literature on migration within a Marxist framework tends to focus on the difficulties migrants face in labor markets of "receiving countries." This paper adopts a different approach, arguing that more attention should be paid to the historical production of diaspora, rather than the continued analysis of the problems of "integration." It suggests that articulation of modes of production theory set within the transition from colonialism to neo-colonialism offers an appropriate means to reverse this analytical lens; further, that to understand contemporary "post-colonial" concerns such as hybridity or migrancy, we need an economic approach which is itself hybrid. An historical narrative exploring the processes of emigration and immigration between Algeria and France shows the emergence of an industrial, and more particularly an automobile diaspora.     

Beyond Mainstream Approaches to Political Participation: A Response to Aaron Martin

Aaron Martin's (2012) recent article is the first to use survey data to compare the political participation of young people with that of older age groups in Australia. As such, it adds to our empirical knowledge of political participation, particularly by emphasising the changing focus of young people's engagement. Yet, like most mainstream, and especially quantitative, political participation researchers, Martin does not engage adequately with the growing, more critical literature). This response raises some of the issues emphasised in this literature, relating them directly to Martin's contribution. It has four sections: firstly, a brief consideration of Martin's main conclusions; secondly, a discussion of putative reasons for the change in forms of participation; thirdly, a consideration of broader forms of political participation; and finally, a consideration of the relationship between identity and political participation, which is at the core of most broader discussions of the latter.

阿隆·马丁（2012）在最近的文章中首先使用调查资料对澳大利亚年轻人和更年长者的政治参与做了比较。他的研究,特别是关于年轻人参与焦点的转移那部分,丰富了关于政治参与的实证知识。但与从事政治参与的主流尤其是定量研究的学者一样,马丁对于正在出现的、批判性的文献缺乏足够的关注。本文根据这些文献提出跟马丁研究相关的问题。本文包括四个部分：1）简要评述马丁的主要结论;2）讨论参与形式变化的推定原因;3）思考更为宽广的政治参与形式;4）思考身份与政治参与之间的关系,那是在更大范围内讨论政治参与的核心问题。     

From Flatland to Hypergraphics: Interacting with Higher Dimensions

Abstract

Flatland is over one hundred years old, and it has never been more popular than it is now, with five new English editions in the past six years, and translations into eight foreign languages. Much of its social satire is still pertinent today, and it is only now with the advent of modern computer graphics that we can begin to appreciate the challenge of seeing phenomena from higher dimensions which so baffled the two-dimensional protagonist of Edwin Abbott Abbott's little masterpiece. In this review we begin to answer the questions 'who was the author of this book, and how did he come to write it?'     

Reading menageries: using eighteenth-century print sources to historicise the sensorium of menagerie spectators and their encounters with exotic animals

Histories of exotic animal collection and display in Britain during the long eighteenth century have not been conventionally concerned with the sensory or bodily experiences of menagerie spectators. Olfactory, haptic and aural impressions – as well as the affective responses of laughter, disgust, anger and sympathy, are conspicuously absent in attempts to historicise animal collections. This paper principally argues that these often historically intangible and transient sensory experiences with animals were culturally significant acts or readings that produced meaning. To understand how spectators utilised their senses as an interpretive tool in reading menageries the article draws upon eighteenth-century understandings of the senses and bodily comfort. The manipulation of exotic animal bodies in menageries during the long eighteenth century had significant implications for British spectators. It is argued that their specific notions of Britishness in relationship to these captive animals from foreign climes articulated elite cultural notions of gender, climate and national character. In writing a sensory history of exotic animals in eighteenth- and early nineteenth-century Britain the author contextualises the reading of contemporary print material with the concomitant experience of the material animals to which this print matter referred. What emerges is a reminder that the act of reading should not be isolated from the production of knowledge through other embodied experiences since such a dichotomy is arguably problematic for historians.