In Art as Experience, Dewey brings together the deep and enduring connection between art and human experience. Art is understood not as a commodity or solitary object but as an intensely meaningful...

Art as experience

Ritual and Religion in the Making of Humanity. Roy A. Rappaport. New York: Cambridge University Press, 1999.536 pp.

Ritual and Religion in the Making of Humanity

of his career but also, and more significantly, claiming that here she is providing 'for the first time, a stylistic analysis of one of the American theatre's most fascinating practitioners.' That she has this justification depends, partly at least, on the fact that his plays and productions have commonly been regarded as belonging largely, if not indeed exclusively, to the realm of the popular stage, whereas she seeks to draw them within the orbit of those revolutionary endeavours which in divers European countries sought to establish a new theatrical 'naturalism' both in play composition and in play presentation the avant-garde activities to be found in the work of the Moscow Art Theatre, the Danish Theatre Royal, the French Theatre Libre, and the German Freie Blihne. That her endeavour is indeed fully warranted is demonstrated by the fact that when, for example, the Russian company and its companion organizations visited the United States various critics stressed their belief that its prod uctions 'had nothing new to teach Broadway.' Still more significant is the fact that Stanislavski himself put the seal of his approval on the activities of the American directorplaywright by actually making him an honorary member of the Moscow troupe. No doubt labels in themselves are of little or minor consequence, and no doubt on occasion they can prove misleading: yet it is of importance that we should teach ourselves how properly to interpret and evaluate outstanding achievements such as those manifested by such men as Belasco, and here Mrs Marker's study must be regarded as indeed a most valuable and accomplished textbook, or guidebook, call it which we will (ALLARDYCE NICOLL)

The great war and modern memory

The Meaning of the Body: Aesthetics of Human Understanding

20th anniversary edition of "The End of History and the Last Man", a landmark of political philosophy by Francis Fukuyama, author of "The Origins of Political Order". With the fall of Berlin Wall in 1989 the threat of the Cold War which had dominated the second half of the twentieth century vanished. And with it the West looked to the future with optimism but renewed uncertainty. "The End of History and the Last Man" was the first book to offer a picture of what the new century would look like. Boldly outlining the challenges and problems to face modern liberal democracies, Frances Fukuyama examined what had just happened and then speculated what was going to come next. Tackling religious fundamentalism, politics, scientific progress, ethical codes and war, "The End of History and the Last Man" remains a compelling work to this day, provoking argument and debate among its readers. "Awesome ...a landmark ...profoundly realistic and important ...supremely timely and cogent ...the first book to fully fathom the depth and range of the changes now sweeping through the world." (George Gilder, "The Washington"). Post Francis Fukuyama was born in Chicago in 1952. His work includes "America at the Crossroads: Democracy, Power, and the Neoconservative Legacy" and "After the Neo Cons: Where the Right went Wrong". He now lives in Washington D.C. with his wife and children, where he also works as a part time photographer.

http://library.um.ac.id/free-contents/downloadpdf.php/buku/the-end-of-history-and-the-last-man-kemenangan-kapitalisme-dn-demokrasi-liberal-oleh-francis-fukuyama-penerjemah-m-h-amrullah-10836.pdf

The end of history and the last man : kemenangan kapitalisme dn demokrasi liberal / oleh Francis Fukuyama, penerjemah M.H. Amrullah

A substantial body of literature centers on the concept of ‘practice’. This article parses the practice turn in International Relations. It suggests that the meaning of ‘practice’ is a moving target. Sometimes it means process. Sometimes it refers to a particular type of knowledge and related action. And sometimes it is used as a quasi-synonym for institution. There are actually three concepts animating the practice turn: ‘practice’, ‘practical knowledge’, and ‘practices’. These concepts hail from different intellectual pastures and lead to different ways of explaining and understanding international relations. The article introduces the three concepts, explains how each concept entails a particular interpretation of the nature and possibility of change, as well as affords a particular theory of peace(making).

/pdf/parsing-the-practice-turn-practice-practical-knowledge-526uwbtr6t.pdf

Parsing the Practice Turn: Practice, Practical Knowledge, Practices:

Abstract There is increasing agreement that states and other political actors on the world stage sometimes achieve international authority. However, there is less agreement about the nature and functioning of international authority relations. What determines whether an actor will be recognized as an authoritative actor? And what are the effects thereof? In this essay, we identify four distinct conceptions of authority in the study of international relations: authority as contract, authority as domination, authority as impression, and authority as consecration. Consideration of the typology leads to two important insights. First, the phenomenon of authority has an essentially experiential dimension. Subordinate actors’ emotional experience of authority determines their response to authority and thus also has a fundamental impact on the stability of authority. Second, the emergence of forms of international authority does not entail, at least not necessarily, the weakening of the sovereignty of states, but can equally be argued to strengthen it.

Four Conceptions of Authority in International Relations

The quest for perpetual peace is a modern phenomenon, associated with a progressive view of history which emerged only in the Enlightenment. In addition, boredom – a feeling of ennui associated with a loss of the ability to act – is a fundamental mood of the modern age. Modern societies are thus, simultaneously, becoming more peaceful and their inhabitants are becoming more bored. As a means of overcoming our boredom, we are increasingly fascinated by violence, and war is glorified as a means of restoring our ability to act. Empirical illustrations of this thesis are drawn from World War I and from the Bush administration's ‘global War on Terror’.

https://www.cambridge.org/core/services/aop-cambridge-core/content/view/S0260210510001038

Modernity, Boredom and War: A Suggestive Essay

An important debate in International Relations and International Law is whether states are persons. In this article, it is argued that they are. That is, they are real persons-as-status. Furthermore, state personhood is argued to be an ideological category, marked by ideological variety. Roughly, one can tell apart liberal and republican conceptions of state citizenship. In a case study, the conceptual toolkit of state citizenship is put to work to assess the liberal credentials of modern international society. While modern international society rests on firm liberal principles, expressed most clearly in the Charter of the UN, important republican elements can be discerned, not in the least in the constitution of NATO.

https://link.springer.com/content/pdf/10.1057%2Fjird.2009.35.pdf

The state as citizen: state personhood and ideology

\n This article discusses the diplomatic practice of gift-giving in the Ancient Near East and Early Modern East Asia. In both cases, gift-exchange served to consolidate the dominant polity’s international authority. The causal relation between gift-giving and authority is typically rendered in terms of generosity inspiring gratitude, but a different mechanism connects diplomatic gift-giving and the consolidation of international authority. Diplomatic gift-giving is a ceremonial form of gift-exchange and it as a ritual practice helps maintain international authority. By means of ritualization, diplomatic gift-exchange renders international authority palatable. Ritualization enables both dominant and subordinate actors to come to terms with the ambiguity of the experience of authority. Subordinate actors are at once entranced and frightened by the authority of the dominant actor. The dominant actor feels both pride and insecurity. By defining an identity as participants in a shared ritual, by orchestrating their demeanor during ritual, and by identifying an external source of the dominant actor’s authority, diplomatic gift-giving contributes to the maintenance of international authority. The ambiguity of the experience of authority is probably irreducible. It is therefore to be expected that any case of ‘international authority’ will feature the performance of similar ritualizing practices.

Jorg Kustermans

Papers

Parsing the Practice Turn: Practice, Practical Knowledge, Practices:

Four Conceptions of Authority in International Relations

Modernity, Boredom and War: A Suggestive Essay

The state as citizen: state personhood and ideology

Gift-giving as a Source of International Authority