共查询到20条相似文献,搜索用时 31 毫秒
1.
This article seeks to shed new light on the study of decentralized natural resource governance by applying institutional theories
of polycentricity—the relationships among multiple authorities with overlapping jurisdictions. The emphasis on multi-level
dynamics has not penetrated empirical studies of environmental policy reforms in non-industrial countries. On the contrary,
many of today’s decentralization proponents seem to be infatuated with the local sphere, expecting that local actors are always
able and willing to govern their natural resources effectively. Existing studies in this area often focus exclusively on characteristics
and performance of local institutions. While we certainly do not deny the importance of local institutions, we argue that
institutional arrangements operating at other governance scales—such as national government agencies, international organizations,
NGOs at multiple scales, and private associations—also often have critical roles to play in natural resource governance regimes,
including self-organized regimes.
相似文献
Elinor OstromEmail: |
2.
Robert L. Jackson 《Society》2008,45(1):20-29
Over the past year, several published volumes have argued that American politics is careening out of control, toward a slippery
slope of twenty-first century theocracy. Most of these books present tendentious interpretations of contemporary politics
as matter-of-fact analysis. The reader is assumed to hold the same interpretive bias and warned of the dangers of a new and
powerful American “fundamentalism.” The current article explores a historical parallel to today’s trend. Nearly a century
ago, the Progressive Education movement sought to undermine the pedagogical dominance of traditional, literature-based education,
preferring a more socially-conscious curriculum. The striking similarities between John Dewey’s anti-traditional approach
and the present-day anti-theocracy faction are multitude—and worth our consideration. The seeds of Progressive Education are
now producing weeds of anti-religious sentiment across America’s political landscape—a cultural phenomena that is constricting
the growth of a much needed civil discourse.
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Robert L. JacksonEmail: |
3.
Alexander Brown 《Human Rights Review》2008,9(4):435-464
This article considers whether or not there are any global egalitarian rights through a critical examination of the political
philosophy of Ronald Dworkin. Although Dworkin maintains that equal concern is the special and indispensable virtue of sovereigns
and the hallmark of a fraternal political community, it is far from obvious whether the demands of equality stop at state
borders. While some scholars in the field—most notably Thomas Pogge—posit the existence of negative rights in relation to
social and economic inequalities at the global level, here I try to defend the existence of positive global egalitarian rights
by appealing to Dworkin’s own two principles of ethical individualism. I also set out the framework for a version of what
I call global luck egalitarianism based on Dworkin’s equality of resources and try to respond to David Miller’s charge that
comparative principles of justice do not apply at the global level.
相似文献
Alexander BrownEmail: |
4.
Daniel J. Mahoney 《Society》2009,46(1):12-20
The French political thinker Raymond Aron (1905–1983) provides the imitable model of the political philosopher as civic educator.
Writing in an age of extreme ideological polarization, he aimed at a truly balanced approach to historical and political understanding.
In a series of writings from the late 1930’s onward, Aron defended a principled middle way between Machiavellian cynicism
and the “abstract moralism” so evident in the public engagement of modern intellectuals. Aron argued for the renewal of liberalism
on the foundation of a broad-based “democratic conservatism” and displayed remarkable lucidity regarding the totalitarian
temptation. This paper explores this distinctive notion of “democratic conservatism”—equally distant from revolutionary romanticism
and reactionary nostalgia—that guided Aron’s public engagement over a fifty-year period and that was central to his idea of
the political responsibility of intellectuals.
相似文献
Daniel J. MahoneyEmail: |
5.
Frank Furedi 《Society》2009,46(3):235-236
This essay questions Callahan’s criticism of people’s aspiration to extend their life. It argues that ideas about life are
subject to historical variations and the question at issue is whether society can give meaning to aging. It also questions
the claim that the radical extension of human life will jeopardize the welfare of future generations. It suggests that the
application of the precautionary principle to the question of aging avoid facing up to question how society should value the
old.
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Frank FurediEmail: |
6.
Mark N. Katz 《Society》2008,45(2):177-180
This article compares Moscow’s and Washington’s foreign policies toward the Middle East in 1982 and 2008. In 1982, Moscow
and Washington each had a distinct set of friends and foes. In 2008, Washington still has a distinct set of friends and foes,
but Moscow has relatively good relations with all governments and most major opposition movements in the region—the only exceptions
being Al Qaeda and its affiliates. It is argued that Putin’s policy toward the Middle East is not really aimed at displacing
the U.S. in the region, but protecting Russia and Russian interests from Al Qaeda and its allies. Indeed, a continued American
presence in the region serves to protect Russian interests in the region.
相似文献
Mark N. KatzEmail: |
7.
Laura Ymayo Tartakoff 《Society》2008,45(4):363-367
A law school dean, a university president, a scholarly judge, and the head of the Foreign Ministry division in charge of Chile’s
frontiers agree: The Constitution of 1980 was the initial turning point in Chile’s transition from autocracy to pluralism.
相似文献
Laura Ymayo TartakoffEmail: |
8.
This article offers a thorough analysis of the unintended impact economic sanctions have on political repression—referred
to in this study as the level of the government respect for democratic freedoms and human rights. We argue that economic coercion
is a counterproductive policy tool that reduces the level of political freedoms in sanctioned countries. Instead of coercing
the sanctioned regime into reforming itself, sanctions inadvertently enhance the regime’s coercive capacity and create incentives
for the regime’s leadership to commit political repression. Cross-national time series data support our argument, confirming
that the continued use of economic sanctions (even when aimed at promoting political liberalization and respect for human
rights) will increase the level of political repression. These findings suggest that both scholars and policy makers should
pay more attention to the externalities caused by economic coercion.
相似文献
A. Cooper DruryEmail: |
9.
Daniel Chirot 《Society》2008,45(5):425-428
The next president of the USA will surely correct some of the Bush administration’s most egregious policy errors, particularly
its gross insensitivity to the rest of the world’s opinions and its extreme bellicosity. To restore trust in American, and
to strengthen national security, better diplomacy will be necessary. Strengthening a demoralized and nearly dysfunctional
State Department by acknowledging the vital role foreign area experts must play will have to be a major part of the new administration’s
policy.
相似文献
Daniel ChirotEmail: |
10.
Lee H. Igel 《Society》2008,45(6):512-514
Most people mistakenly assume that health care first became a major political issue in 1945 because President Harry S. Truman’s
special address to Congress on Nov. 19 of that year marked the first time a sitting president publicly endorsed a national
health-care program. But the question of whether—or to what extent—it is the responsibility of government to subsidize health
care for its citizens has been around for a much longer amount of time. Now that health care has become a major focus of domestic
political debate, especially in light of the impending presidential election, this article, modified from an entry in the
forthcoming Encyclopedia of Campaigns, Elections, & Electoral Behavior (Sage Publications), serves to inform the reader of the origins and history of health care as a campaign issue.
相似文献
Lee H. IgelEmail: |
11.
Media Use and Political Predispositions: Revisiting the Concept of Selective Exposure 总被引:5,自引:0,他引:5
Natalie Jomini Stroud 《Political Behavior》2008,30(3):341-366
Today, people have ample opportunity to engage in selective exposure, the selection of information matching their beliefs.
Whether this is occurring, however, is a matter of debate. While some worry that people increasingly are seeking out likeminded
views, others propose that newer media provide an increased opportunity for exposure to diverse views. In returning to the
concept of selective exposure, this article argues that certain topics, such as politics, are more likely to inspire selective
exposure and that research should investigate habitual media exposure patterns, as opposed to single exposure decisions. This
study investigates whether different media types (newspapers, political talk radio, cable news, and Internet) are more likely
to inspire selective exposure. Using data from the 2004 National Annenberg Election Survey, evidence supports the idea that
people’s political beliefs are related to their media exposure—a pattern that persists across media types. Over-time analyses
suggest that people’s political beliefs motivate their media use patterns and that cable news audiences became increasingly
politically divided over the course of the 2004 election.
相似文献
Natalie Jomini StroudEmail: |
12.
Bryan S. Turner 《Society》2009,46(3):255-261
The article examines illustrations from ancient and modern societies to consider the connections between power, social elites
and knowledge of techniques to promote longevity. In pre-modern societies, knowledge of practices and substances to promote
longevity were cultivated by elites such as the Chinese imperial court. In modern societies, new technologies—cryonics, cloning,
stem-cell applications and nanotechnology—will offer exclusive and expensive methods for prolonging life for the rich. However
one important difference between the ancient and modern world is that with secularization longevity is no longer connected
with a moral life; longevity is not a reward for sanctity. We have democratized the ambition for long life but not necessarily
its realization. The modern quest for longevity appears to be connected with the desire of Baby Boomer generations to hold
on to their assets, but while modern medicine may help us to survive forever, it cannot tell us how to live forever.
相似文献
Bryan S. TurnerEmail: |
13.
Robert Carle 《Society》2008,45(2):181-190
In the 1980s, Britain’s Labour Party promoted a system of race-relations that envisioned Britain as a collection of discrete
cultures with equal status. This multicultural model for organizing society conflicted with traditional British notions of
a unified national culture, with an assimilationist model of immigrant incorporation. Today, the Labour Party’s relationship
with Islamists is sharply dividing Labour’s “rainbow” constituency. Whereas the horrific events of 9/11 and 7/7 have led many
Labour leaders to replace its defense of multiculturalism with Tory-sounding calls for immigrant assimilation, other Labour
leaders are working harder than ever to accommodate their Muslim constituents.
相似文献
Robert CarleEmail: |
14.
Howard L. Kaye 《Society》2008,45(2):152-154
Eugene Goodheart provides an eloquent defense of the non-literalist, religious imagination before the aggressive atheism of
several of today’s leading neo-Darwinists. But the position that he takes—that science and religion represent “complementary
perspectives” serving different, yet equally permanent needs—is undermined by two fundamental problems. First, the claim that
science can only tell us how the natural world works, while religion offers meaning, value, and moral guidance, may hold true
when science is understood on the model of mathematical physics, but not when evolutionary biology and its derivatives are
considered. Even Stephen Jay Gould, whose famous defense of science and religion as “nonoverlappling magisteria” resembles
Goodheart’s, acknowledges that the case of evolutionary biology is profoundly different. Here evolutionary fact and moral
values bleed together obscuring the boundary between science and religion. Second, religion and legacy of the religious imagination
embedded in our culture, lose their ability to provide meaning, morals, and consolation when core elements of religious teaching
are no longer believed to be true.
相似文献
Howard L. KayeEmail: |
15.
Peter Skerry 《Society》2008,45(1):46-52
The situations of nineteenth century dock workers and today’s immigrant day laborers bear striking similarities and challenges,
especially for those seeking to organize them into labor unions. The obstacles confronting such organizing efforts also underscore
the legitimate concerns many Americans have about the threats to social order posed by immigrants today.
相似文献
Peter SkerryEmail: |
16.
Robert Dingwall 《Society》2009,46(3):247-249
‘Social precognition’ is the forerunner of new developments in science and technology such as extended life or immortality.
While life-extension may have been neglected by philosophers or social scientists, it has been explored in depth by creative
writers. They underline the threat of new kinds of inequality and of the conservatism of a society that protects the interests
of the long-lived. They also question the quality of a longer life as likely to be lonely and empty rather than wise, peaceful
and fulfilled.
相似文献
Robert DingwallEmail: |
17.
George Crowder 《Society》2008,45(3):247-252
I agree with Roger Sandall’s opposition to the ‘culture cult’ in broad outline, but wish to register three reservations. First,
he is too sweeping in apparently attacking the whole of ‘multiculturalism’, and unfair in condemning claims on the basis of
the motives allegedly behind them. Second, his relativist interpretation of Berlin and Herder needs qualification, since their
work also contains the idea of value pluralism, which should be distinguished from relativism. Third, the political implications
of pluralism support a commitment to liberal universalism and liberal multiculturalism, which may not be far removed from
Sandall’s own position.
相似文献
George CrowderEmail: |
18.
Brian Grodsky 《Human Rights Review》2009,10(2):219-238
In this paper, I explore the formation of human rights attitudes among what I call the “silent majority” in the post-communist
countries of Central Europe and the former Soviet Union. This is the large, diverse group of people never directly confronted
with harsh methods of repression under communism. I argue here that the foundations for conceptualizing human rights are based
on the degree and saliency of exposure to rights violations and that, for many citizens of Central and Eastern Europe, life
behind the “iron curtain” is associated with relatively fewer rights violations than life after the iron curtain’s fall. Comparative
personal experiences will play a key role in explaining how these citizens conceptualize human rights. I test this argument
by applying it to the cases of Poland, where I conducted a total of 68 randomly selected non-elite interviews in an effort
to probe for key factors defining individuals’ conceptions of human rights.
相似文献
Brian GrodskyEmail: |
19.
This paper presents recent events including the Danish cartoon crisis occasion—a re-examination of John Stuart Mill’s argument
for freedom of expression. Despite the appeal of liberalism, Mill’s philosophy had from the start been subject to intense
criticism. The rise of political Islam opens a new phase in the debate; the difficulties pointed out by Mill’s critics are
indicative of the obstacles that liberalism still faces.
相似文献
Thomas E. SchneiderEmail: |
20.
Eric Cohen 《Society》2009,46(3):221-223
Daniel Callahan’s essay raises big and important questions about how the biotechnological project to extend life and defeat
aging may bring many undesirable consequences. At worst, it will usher in a new age of extended debility, with able minds
trapped for decades in enfeebled bodies or able bodies lingering for decades with enfeebled minds. At best, our future success
at extending vigorous life will create serious disruptions of the social order. But the essay fails to illuminate, more fully,
the nature of death as a human problem, or to establish the basis for setting limits on the worst excesses of the bio-immortality
project.
相似文献
Eric CohenEmail: |