On the 20th anniversary of its publication, this classic manifesto is updated with an important new preface by the author. Freire reflects on the impact his book has had, and on many of the issues it raises for readers in the 1990s. These include the fundamental question of liberation and inclusive language as it relates to Freire's own insights and approaches.

His introduction offers a comprehensive chapter-by-chapter survey of the work, and there are also explanatory notes.

Because recent contributions on world government in the international relations (IR) literature have focused on relatively nebulous issues, they are of limited usefulness for illuminating whether or not an actual world government would advance the human prospect. This question cannot be sensibly addressed unless in the light of a specific institutional proposal. Along the authority-effectiveness continuum separating the relatively ineffectual existent United Nations on the one hand, and the traditional world federalist ideal of the omnipotent world state on the other, (...) there are intermediate possibilities not subject to the respective disadvantages of the extreme endpoints of this continuum. (shrink)

Despite a high and growing global average income, billions of human beings are still condemned to lifelong severe poverty, with all its attendant evils of low life expectancy, social exclusion, ill health, illiteracy, dependency, and effective enslavement. This problem is solvable, despite its magnitude.

This article describes the theory and process of global business citizenship (GBC) and applies it in an analysis of characteristics of company codes of business conduct. GBC is distinguished from a commonly used term, “corporate citizenship,” which often denotes corporate community involvement and philanthropy. The GBC process requires (1) a set of fundamental values embedded in the corporate code of conduct and in corporate policies that reflect universal ethical standards; (2) implementation throughout the organization with thoughtful awareness of where the (...) code and policies fit well and where they might not fit with stakeholder expectations; (3) analysis and experimentation to deal with problem cases; and (4) systematic learning processes to communicate the results of implementation and experiments internally and externally. We then identify and illustrate the three attributes of a code of conduct that would reflect a GBC approach. The three attributes are orientation, implementation, and accountability. The various components of these attributes are specified and illustrated, using website examples from six global petroleum companies. (shrink)

In this paper, I argue that Arendt's understanding of freedom should be examined independently of the search for good political institutions because it is related to freedom of movement and has a transnational meaning. Although she does not say it explicitly, Arendt establishes a correlation between political identities and territorial moves: She analyzes regimes in relation to their treatment of lands and borders, that is, specific geographic movements. I call this correlation a political itinerary. My aim is to show genealogically (...) that her elaboration on the regimes of ancient, modern, and 'dark' times is supported by such a correlation. I read Arendt in light of the current clash between an amorphous global political identity (and 'new' international order) and the renewal of nationalisms. I show that, for Arendt, the world is divided by necessary frontiers - territorial borders and identity frames - and that the political consists precisely of the effort to transgress them. Arendt never proposed a restoration of authority but, on the contrary, a worldwide anarchic (that is, based on no predetermined rule) politics of de-localization and re-localization; in her terms, a politics of free movement of founded identities, a cosmopolitanism, which, nevertheless, would have nothing to do with global sovereignty. (shrink)

A major contribution to contemporary social theory. Not only does it provide a compelling critique of some of the main perspectives in 20th century philosophy and social science, but it also presents a systematic synthesis of the many themse which have preoccupied Habermas for thirty years. --Times Literary Supplement.

In light of the complex notions ofidentity, this paper attempts to consider howto perceive the notion of world citizenship.The paper looks to discussions on the self andidentity; focusing on the writing of CharlesTaylor and Alasdair MacIntyre, with particularattention given to the notion of an integratedself.

The Corporate Social Responsibility (CSR) field presents not only a landscape of theories but also a proliferation of approaches, which are controversial, complex and unclear. This article tries to clarify the situation, mapping the territory by classifying the main CSR theories and related approaches in four groups: (1) instrumental theories, in which the corporation is seen as only an instrument for wealth creation, and its social activities are only a means to achieve economic results; (2) political theories, which concern themselves (...) with the power of corporations in society and a responsible use of this power in the political arena; (3) integrative theories, in which the corporation is focused on the satisfaction of social demands; and (4) ethical theories, based on ethical responsibilities of corporations to society. In practice, each CSR theory presents four dimensions related to profits, political performance, social demands and ethical values. The findings suggest the necessity to develop a new theory on the business and society relationship, which should integrate these four dimensions. (shrink)

World Ethics: The New Agenda identifies different ways of thinking about ethics, and of thinking ethically about international and global relations. It also considers several theories of world ethics in the context of issues such as war and peace, world poverty, the environment and the United Nations. The discussion is grounded in an awareness of the post-9/11 world in which we live and offers a more detailed exploration of the idea of global citizenship and a global or cosmopolitan ethic.

A political and philosophical manifesto considers the ramifications of a world in which Western society is divided from other cultures, evaluating the limited capacity of differentiating societies as compared to the power of a united world.

The word "globalization" is used to convey the hope and determination of order-making on a worldwide scale. It is trumpeted as providing more mobility--of people, capital, and information--and as being equally beneficial for everyone. With recent technological developments--most notably the Internet--globalization seems to be the fate of the world. But no one seems to be in control. As noted sociologist Zygmunt Bauman shows in this detailed history of globalization, while human affairs now take place on a global scale, we are (...) not able to direct events; we can only watch as boundaries, institutions, and loyalties shift in rapid and unpredictable ways. Who benefits from the new globalization? Are people in need assisted more quickly and efficiently? Or are the poor worse off than ever before? Will a globalized economy shift jobs away from traditional areas, destroying time-honored national industries? Who will enjoy access to jobs in the new hierarchy of mobility? From the way the global economy creates a class of absentee landlords to current prison designs for the criminalized underclass, Bauman dissects globalization in all its manifestations: its effects on the economy, politics, social structures, and even our perceptions of time and space. In a chilling analysis, Bauman argues that globalization divides as much as it unites, creating an ever-widening gulf between the haves and the have-nots. Rather than the hybrid culture we had hoped for, globalization is creating a more homogenous world. Drawing on the works of philosophers, social historians, architects, and theoreticians such as Michel Foucault, Claude Lévi-Strauss, Alfred J. Dunlap, and Le Corbusier, Globalization presents a historical overview of the methods employed to create and define human spaces and institutions, from rural villages to sprawling urban centers. Bauman shows how the advent of the computer translates into the decline of truly public space. And he explores the dimensions of a world in which--through new technologies--time is accelerated and space is compressed, revealing how we have arrived at our current state of global thinking. Bauman's incisive methods of inquiry make Globalization an excellent antidote to the exuberance expressed by those who stand to benefit from the new pace and mobility of the modern life. (shrink)

Is ecology in the process of becoming the object of our contemporary passions, in the same way that Fascism was in the 30s, or Communism under Stalin? In The New Ecological Order, Luc Ferry offers a penetrating critique of the ideological root of the "Deep Ecology" movement spreading throughout the United States, Germany, and France. Traditional ecological movements, or "democratic ecology," seek to protect the environment of human societies; they are pragmatic and reformist. But another movement has become the refuge (...) both of nostalgic counterrevolutionaries and of leftist illusions. This is "deep ecology." Its followers go beyond practical critique of human greed and waste: they call into question the very possibility of human coexistence with nature. Ferry launches his critique by examining early European legal cases concerning the status and rights of animals, including a few notorious cases where animals were brought to trial, found guilty, and publicly hanged. He then demonstrates that German Romanticism embraced certain key ideas of the deep ecology movement concerning the protection of animals and the environment. Later adopted by the Nazis, many of these ideas point to a profoundly antihumanistic component of deep ecology that is compatible with totalitarianism. Ferry shows how deep ecology casts aside all the gains of human autonomy since the Enlightenment. Far from denying our "duty in relation to nature," The New Ecological Order offers a bracing caution - against the dangers of environmental claims and, more important, against the threat to democracy contained in the deep ecology doctrine when pushed to its extreme. (shrink)

For them, citizenship is by definition a matter of treating people as individuals with equal rights under the law. This is what distinguishes democratic citizenship from feudal and other pre-modern views that determined people's political status by ...

Canadians take pride in being good citizens of the world, yet our failure to meet global commitments raises questions. Do Canadians need to transcend national loyalties to become full global citizens? Is the idea of rooted cosmopolitanism simply a myth that encourages complacency about Canada's place in the world? This volume assesses rooted cosmopolitanism both in theory and practice. By exploring how Canadians are accommodating "the world" in areas such as multiculturalism, climate change, and humanitarian intervention, the contributors test the (...) possibility of reconciling national allegiances with commitments to human rights, global justice, and international law. (shrink)

Collection of historical, theoretical and applied articles on the ethical considerations in the treatment of animals by human beings.

In a new preface, Peter Singer discusses the prospects for the ethical approach he advocates."--BOOK JACKET.

In this new book, Ulrich Beck develops his now widely used concepts of second modernity, risk society and reflexive sociology into a radical new sociological ...

A provocative critique of Western attitudes about the Orient, this history examines the ways in which the West has discovered, invented, and sought to control the East from the 1700s to the present.

Book synopsis: There should no longer be any doubt: global capitalism is fast approaching its terminal crisis. Slavoj Žižek has identified the four horsemen of this coming apocalypse: the worldwide ecological crisis; imbalances within the economic system; the biogenetic revolution; and exploding social divisions and ruptures. But, he asks, if the end of capitalism seems to many like the end of the world, how is it possible for Western society to face up to the end times? In a major new (...) analysis of our global situation, Žižek argues that our collective responses to economic Armageddon correspond to the stages of grief: ideological denial, explosions of anger and attempts at bargaining, followed by depression and withdrawal. For this edition, Žižek has written a long afterword that leaves almost no subject untouched, from WikiLeaks to the nature of the Chinese Communist Party. (shrink)