Imagined communities: Reflections on the origin and spread of nationalism

Introduction 1. Woman's Place in Man's Life Cycle 2. Images of Relationship 3. Concepts of Self and Morality 4. Crisis and Transition 5. Women's Rights and Women's Judgment 6. Visions of Maturity References Index of Study Participants General Index

In a Different Voice. Psychological Theory and Women’s Development. Cambridge, MA (Harvard University Press) 1982.

Drawing upon philosophy and social theory, Social Theory of International Politics develops a theory of the international system as a social construction. Alexander Wendt clarifies the central claims of the constructivist approach, presenting a structural and idealist worldview which contrasts with the individualism and materialism which underpins much mainstream international relations theory. He builds a cultural theory of international politics, which takes whether states view each other as enemies, rivals or friends as a fundamental determinant. Wendt characterises these roles as 'cultures of anarchy', described as Hobbesian, Lockean and Kantian respectively. These cultures are shared ideas which help shape state interests and capabilities, and generate tendencies in the international system. The book describes four factors which can drive structural change from one culture to another - interdependence, common fate, homogenization, and self-restraint - and examines the effects of capitalism and democracy in the emergence of a Kantian culture in the West.

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Social Theory of International Politics

Introduction 1 Contentious politics and social movements: Part I The Birth of the Modern Social Movement: 2 Modular collective action 3 Print and association 4 Statebuilding and social movements Part II From Contention to Social Movements: 5 Political opportunities and constraints 6 The repertoire of contention 7 Framing contention 8 Mobilising structures and contentious politics Part III The Dynamics of Movement: 9 Cycles of contention 10 Struggling to reform 11 Transnational contention/conclusion: the future of social movements

Power in Movement: Social Movements and Contentious Politics

Preface I. On the Shoulders of Bakhtin and Vygotsky 1. The Woman Who Climbed Up the House 2. A Practice Theory of Self and Identity II. Placing Identity and Agency 3. Figured Worlds 4. Personal Stories in Alcoholics Anonymous 5. How Figured Worlds of Romance Become Desire III. Power and Privilege 6. Positional Identities 7. The Sexual Auction Block IV. The Space of Authoring 8. Authoring Selves 9. Mental Disorder, Identity, and Professional Discourse 10. Authoring Oneself as a Woman in Nepal V. Making Worlds 11. Play Worlds, Liberatory Worlds, and Fantasy Resources 12. Making Alternate Worlds in Nepal 13. Identity in Practice Notes References Credits Index

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Identity and Agency in Cultural Worlds

L'A. examine la maniere dont la solidarite sociale - et sa manifestation individuelle dans un sentiment d'appartenance a des dispositifs culturels ou sociaux specifiques - est marginalisee et souvent stigmatisee dans l'imaginaire asocial des nouvelles variantes cosmopolites du liberalisme. Il s'interroge sur le statut possible de la culture ou de l'ethnicite dans ce type de theorie, autre qu'en tant que stigmatisation de l'alterite, plus ou moins toleree : la theorie cosmopolite peut-elle valoriser l'humanite non seulement dans l'abstrait, mais dans la variete concrete de ses modes de vie ? Selon l'A., les liberaux cosmopolites souvent ne reconnaissent pas les conditions sociales de leur propre discours. Il soutient egalement qu'une approche qui part des individus et traite la culture comme contingente ne peut rendre justice aux revendications legitimes faites au nom de communautes et aux raisons qui fondent l'importance encore actuelle des attachements en profondeur a des solidarites particulieres, quelle qu'en soit la forme (nation, ethnicite, communaute locale, religion). Finalement, si le comopolitisme n'est pas l'ennemi universel des solidarites particulieres, certaines de ses theories meritent d'etre ameliorees de ce point de vue. [Reponses des auteurs]

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'Belonging' in the cosmopolitan imaginary

Sometime After 1968, analysts and participants began to speak of “new social movements” that worked outside formal institutional channels and emphasized lifestyle, ethical, or “identity” concerns rather than narrowly economic goals. A variety of examples informed the conceptualization. Alberto Melucci (1988: 247), for instance, cited feminism, the ecology movement or “greens,” the peace movement, and the youth movement. Others added the gay movement, the animal rights movement, and the antiabortion and prochoice movements. These movements were allegedly new in issues, tactics, and constituencies. Above all, they were new by contrast to the labor movement, which was the paradigmatic “old” social movement, and to Marxism and socialism, which asserted that class was the central issue in politics and that a single political economic transformation would solve the whole range of social ills. They were new even by comparison with conventional liberalism with its assumption of fixed individual identities and interests. The new social movements thus challenged the conventional division of politics into left and right and broadened the definition of politics to include issues that had been considered outside the domain of political action (Scott 1990).

New social movements of the early nineteenth century

Seligman examines the notion of the civil society. He argues that the combination of individal rights and interests with a social and political system based on a shared morality found its clearest concrete expression in 18th-century America. Since then, successive societies and social experiments have sought in vain to approximate to the society in which individual interests and the public good are identical. The problems of modern mass democracies which require intense centralization to be functional, and the growth of socialism and the notion of unearned entitlements have served to undermine the foundations of the civil society.

The Idea of Civil Society.

Universities have flourished in the modern era as central public institutions and bases for critical thought. They are currently challenged by a variety of social forces and undergoing a deep transformation in both their internal structure and their relationship to the rest of society. Critical theorists need to assess this both in order to grasp adequately the social conditions of their own work and because the transformation of universities is central to a more general intensification of social inequality, privatization of public institutions, and reorganization of the relation of access to knowledge. This is also a pivotal instance for asking basic questions about the senses in which the university is or may be ‘public’: (1) where does its money come from? (2) who governs? (3) who benefits? and (4) how is knowledge produced and circulated?

Craig Calhoun

Papers

'Belonging' in the cosmopolitan imaginary

New social movements of the early nineteenth century

The Idea of Civil Society.

The University and the Public Good

The Frankfurt School: Its History, Theories, and Political Significance.