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A digital copy of "Stress Regimes in the Lithosphere" by Engelder. Download is immediately available upon purchase!

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International regimes are systems of norms and rules agreed upon by states to govern their behavior in specific political contexts or 'issue areas' whether this is trade policy, proliferation of nuclear weapons, or the control of transboundary air pollution in a particular region of the world. In this volume experts from the United States and Europe join forces for the first time for a rigorous exploration of the concept of international regimes. They discuss the fundamental conceptual and theoretical problems of regime analysis, study how regimes are formed and how they change, examine approaches to explaining the success or failure of attempts to form regimes, and look at the consequences of regimes for international relations.

Challenges modernity on its own terms, using the work of Lacan, Kristeva and Freud, and texts as diverse as Rousseau's Confessions , Richardson's Clarissa , James's What Maisie Knew and Jean Rhys's Wide Sargasso Sea .

To many observers, Anastasio Somoza, who ruled Nicaragua from 1936 until his assassination in 1956, personified the worst features of a dictator. While not dismissing these characteristics, Knut Walter argues that the regime was in fact more notable for its achievement of stability, economic growth, and state building than for its personalistic and dictatorial features. Using a wide range of sources in Nicaraguan archives, Walter focuses on institutional and structural developments to explain how Somoza gained and consolidated power. According to Walter, Somoza preferred to resolve conflicts by political means rather than by outright coercion. Specifically, he built his government on agreements negotiated with the country's principal political actors, labor groups, and business organizations. Nicaragua's two traditional parties, one conservative and the other liberal, were included in elections, thus giving the appearance of political pluralism. Partly as a result, the opposition was forced to become increasingly radical, says Walter; eventually, in 1979, Nicaragua produced the only successful revolution in Central America and the first in all of Latin America since Cuba's.

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The Liberal Democratic Party, which dominated postwar Japan, lost power in the early 1990s. During that same period, Japan's once stellar economy suffered stagnation and collapse. Now a well-known commentator on contemporary Japan traces the political dynamics of the country to determine the reasons for these changes and the extent to which its political and economic systems have been permanently altered.T. J. Pempel contrasts the political economy of Japan during two decades: the 1960s, when the nation experienced conservative political dominance and high growth, and the early 1990s, when the "bubble economy" collapsed and electoral politics changed. The different dynamics of the two periods indicate a regime shift in which the present political economy deviates profoundly from earlier forms. This shift has involved a transformation in socioeconomic alliances, political and economic institutions, and public policy profile, rendering Japanese politics far less predictable than in the past. Pempel weighs the Japanese case against comparative data from the United States, Great Britain, Sweden, and Italy to show how unusual Japan's political economy had been in the 1960s. Regime Shift suggests that Japan's present troubles are deeply rooted in the economy's earlier success. It is a much-anticipated work that offers an original framework for understanding the critical changes that have affected political and economic institutions in Japan.

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Comparatism is reflexive comparison. The regime of comparatism is the horizon of knowledge in which each individual comparison is received and judged. The aim of this book is to turn the comparative insight on itself and compare different comparative moments, exploring various frameworks of comparison in history, religion and anthropology.

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Softcover in very good condition. Covers are clean with a matte finish. Binding is tight and square. Pages are crisp and clean. No date on title page. Copyright is dated 2021. 269 pages. We ship every day from a real neighborhood bookstore. This description is written by an actual person, who is holding the book in front of them to make sure it?s properly described. Please contact us with questions or if you would like to see photographs.

Comparatism is reflexive comparison. The regime of comparatism is the horizon of knowledge in which each individual comparison is received and judged. The aim of this book is to turn the comparative insight on itself and compare different comparative moments, exploring various frameworks of comparison in history, religion and anthropology.

Explores the development of the new civic order in France after the revolution in 1789, discussing changes in civic values, policies, and institutions during the revolutionary and Napoleonic eras

International regimes are systems of norms and rules agreed upon by states to govern their behavior in specific political contexts or 'issue areas' whether this is trade policy, proliferation of nuclear weapons, or the control of transboundary air pollution in a particular region of the world. In this volume experts from the United States and Europe join forces for the first time for a rigorous exploration of the concept of international regimes. They discuss the fundamental conceptual and theoretical problems of regime analysis, study how regimes are formed and how they change, examine approaches to explaining the success or failure of attempts to form regimes, and look at the consequences of regimes for international relations.

François Hartog explores crucial moments of change in society's "regimes of historicity," or its ways of relating to the past, present, and future. Inspired by Hannah Arendt, Reinhart Koselleck, and Paul Ricoeur, Hartog analyzes a broad range of texts, positioning The Odyssey as a work on the threshold of historical consciousness and contrasting it with an investigation of the anthropologist Marshall Sahlins's concept of "heroic history." He tracks changing perspectives on time in Chateaubriand's Historical Essay and Travels in America and sets them alongside other writings from the French Revolution. He revisits the insights of the French Annales School and situates Pierre Nora's Realms of Memory within a history of heritage and today's presentism, from which he addresses Jonas's notion of our responsibility for the future. Our presentist present is by no means uniform or clear-cut, and it is experienced very differently depending on the position we occupy in society. We are caught up in global movement and accelerated flows, or else condemned to the life of casual workers, living from hand to mouth in a stagnant present, with no recognized past, and no real future either (since the temporality of plans and projects is inaccessible). The present is therefore experienced as emancipation or enclosure, and the perspective of the future is no longer reassuring, since it is perceived not as a promise, but as a threat. Hartog's resonant readings show us how the motor of history(-writing) has stalled and help us understand the contradictory qualities of our contemporary presentist relation to time.

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François Hartog explores crucial moments of change in society's "regimes of historicity," or its ways of relating to the past, present, and future. Inspired by Hannah Arendt, Reinhart Koselleck, and Paul Ricoeur, Hartog analyzes a broad range of texts, positioning The Odyssey as a work on the threshold of historical consciousness and contrasting it with an investigation of the anthropologist Marshall Sahlins's concept of "heroic history." He tracks changing perspectives on time in Chateaubriand's Historical Essay and Travels in America and sets them alongside other writings from the French Revolution. He revisits the insights of the French Annales School and situates Pierre Nora's Realms of Memory within a history of heritage and today's presentism, from which he addresses Jonas's notion of our responsibility for the future. Our presentist present is by no means uniform or clear-cut, and it is experienced very differently depending on the position we occupy in society. We are caught up in global movement and accelerated flows, or else condemned to the life of casual workers, living from hand to mouth in a stagnant present, with no recognized past, and no real future either (since the temporality of plans and projects is inaccessible). The present is therefore experienced as emancipation or enclosure, and the perspective of the future is no longer reassuring, since it is perceived not as a promise, but as a threat. Hartog's resonant readings show us how the motor of history(-writing) has stalled and help us understand the contradictory qualities of our contemporary presentist relation to time.