Young lesbians negotiating public space: an intersectional approach through places

In this paper I analyze how different aspects of identity combine to shape the experiences of seven young lesbians in public space in Manresa, a non-metropolitan city in Catalonia. I argue that their experiences need to be understood intersectionally and spatially, as complex processes that involve the mutually constituted identities that shift in space. I focus on interviews and Relief Maps to show how these dynamics work and how they are related to larger social processes such as the heteronormalization and adultification of public space.     

Political Philosophy and the Problems of International Order: Machiavelli,Kant, and Aristotle

Although international order is a consistent concern for both statesmen and citizens, it has received only rare attention from political theorists. In this essay I evaluate the contemporary international order in light of political thought, specifically with reference to Machiavelli, Kant, and Aristotle. Contemporary international order and its historical roots in the Peace of Augsburg find theoretical expression in the writings of Machiavelli, especially insofar as he advocates for overturning classical political thought. By rejecting classical political thought and the notion of natural right, along with Christian doctrine, Machiavelli set the stage for the political absolutism that underlies the concept of state sovereignty, as it was expressed at Augsburg. Kant, in rejecting Machiavelli's political absolutism, prepared the ground for international human rights. In doing so he provided theoretic ground for the authors of the Universal Declaration of Human Rights. But while human rights may provide a welcome balance to state sovereignty, they undermine international order insofar as international order relies on state sovereignty. I suggest that the current theoretical and legal inconsistencies that come about from making room for both state sovereignty and human rights may have their origins in modern political theory's rejection of Aristotelian political thought.     

The Third Man; Or, Agency in History; Or, Rationality in Revolution

Theories of revolution invoke human agency to commit the violence that revolution entails, yet theorists of revolution often denounce the general theory of human agency called rational choice because (they say) it does not explain macrosocial facts like revolution and also leaves out culture. Actually, however, rational choice is the major premise of any cogent explanation of revolution, and it includes culture as a factual premise. Rational-choice theory applied to explaining revolution dates back to Thucydides, whose method of explanation is sound and whose theory of revolution is true. Thucydides explains the macrosocial fact of revolution by way of models whose elements are people doing what they hope will succeed, that is, acting on opinion alias culture. Theorists of revolution who make sense of it all rehearse Thucydides: they analyze the narrative history into strategic actions and reactions, explain these actions and reactions by rational choice, and document the explanation with direct and circumstantial evidence for hope of success, though they seldom own up on theory and method or preach what they practice.