In the progress of globalisation, the human being is exposed to effects of cultural dominance. For the individual, this exposure can be the stronger, the more autonomous his or her culture of origin used to be before the confrontation. Global consent with regard to behaviour patterns and cogni¬tive styles leads to the obliteration of traditional knowledge and behaviour upon which identity has been defined. The loss of identity in favour of belonging to the global society brings about a number (...) of problems, which can be demonstrated in functional models. These models, in turn, may sup¬port the planning of interventional strategies and rescue work. (shrink)

The reality of globalisation is that it has knitted the world into a single time and place and has introduced the dominant force of consumerism. In adopting this framework, it has frayed the moral fabric of theological education and has short changed students who are configured as consumers to please rather than characters to build. While the demographic centre of faith has shifted southward, its ways of thinking and engaging culture have not yet caught up with that shift. Global (...) interconnectedness and the globalisation of knowledge together with homogenisation forces have shaped African theological education to the extent that it has absorbed the almost irreversible traits of the West. This paper highlights how transnational cultural forms have profoundly impacted the production of theological education and will attempt a response to the homogenising forces by the focus of African identity. (shrink)

An axiomatic analysis of the concept of unequal exchange (UE) between countries is developed in a dynamic general equilibrium model that generalises John Roemer’s (Central Planning and the Soviet Economy, MIT Press, Cambridge, 1983) economy with a global capital market. The class of UE definitions that satisfy three fundamental properties—including a correspondence between wealth, class and UE exploitation status—is completely characterised. It is shown that this class is nonempty and a definition of UE exploitation between countries is proposed, which is (...) theoretically robust and firmly anchored to empirically observable data. The full class and UE exploitation structure of the international economy is derived in equilibrium. (shrink)

The U.S.-led global LGBT human rights campaign, formalised on International Human Rights Day 2011, sutures human rights policing with a politics of protection. Centred on a singular LGBT victim of violence, the campaign’s multiple projects legitimate military and financial intervention under the auspices of human rights. This article examines the regulatory production of globalised LGBT rights through the nexus of international LGBT human rights/hate crime laws, U.S. asylum law, and equal protection treatment of sexual orientation. I argue that the juridical (...) and ideological frameworks that guide state action in each of these areas converge in the construction of an immutable LGBT identity that is the object of racialised, culturally othered violence. This rendering of sexual difference through the flattening of culture elides structural violence and advances human rights imperialism. (shrink)

In this paper, I discuss globalisation as an empirical reality that is in a complex relation to its corresponding discourse and in a critical distance from the cosmopolitan ideal. I argue that failure to grasp the distinctions between globalisation, globalism, and cosmopolitanism derives from mistaken identifications of the Is with the Ought and leads to naïve and ethnocentric glorifications of the potentialities of globalisation. Conversely, drawing the appropriate distinctions helps us articulate a more critical approach to contemporary (...) cultural phenomena, and reconsider the current place and potential role of education within the context of global affairs. From this perspective, the antagonistic impulses cultivated by globalisation and some globalist discourse are singled out and targeted via a radicalization of educational orientations. The final suggestion of the article concerns the vision of a more cosmopolitically sensitive education. (shrink)

In this paper, I discuss globalisation as an empirical reality that is in a complex relation to its corresponding discourse and in a critical distance from the cosmopolitan ideal. I argue that failure to grasp the distinctions between globalisation, globalism, and cosmopolitanism derives from mistaken identifications of the Is with the Ought and leads to naïve and ethnocentric glorifications of the potentialities of globalisation. Conversely, drawing the appropriate distinctions helps us articulate a more critical approach to contemporary (...) cultural phenomena, and reconsider the current place and potential role of education within the context of global affairs. From this perspective, the antagonistic impulses cultivated by globalisation and some globalist discourse are singled out and targeted via a radicalization of educational orientations. The final suggestion of the article concerns the vision of a more cosmopolitically sensitive education. (shrink)

Globalisation involves both promising potentials and risks. It has the potential – through the spread of human rights, the migration of people and ideas, and the integration of diverse economies – to improve human wellbeing and enhance the protection of human rights worldwide. But globalisation also incurs risks: global environmental risks (such as global warming), the creation of new centres of power with limited legitimacy, a ‘race to the bottom’ regarding workers’ safety and rights, risky journeys of thousands (...) of migrants and not least growing global inequalities. Globalisation, therefore, is a key factor for today’s discussions of justice. -/- As globalisation connects people, it also raises associated responsibilities between them. Until recently, the interest in justice among political philosophers and social ethicists was mainly focused on the nation state. However, this is no longer feasible. Since economic globalisation affects how wealth and power are distributed globally it has become indispensable to discuss social ethics in a global context and to develop principles of global justice. Global justice, therefore, entails an assessment of the benefits and burdens of the structural relations and institutional arrangements that constitute and govern globalisation. -/- The academic discussion of global justice is vibrant and expanding. In my introduction I provide an overview of the discussions on global poverty, justice, cosmopolitanism and statism, migration, the capability approach and different dimensions of global justice. (shrink)

The globalisation of the nursing workforce: barriers confronting overseas qualified nurses in AustraliaRecent decades have coincided with the rapid globalisation of the nursing profession. Within Australia there has been rising dependence on overseas qualified nurses (OQNs) to compensate for chronic nurse shortages related to the continued exodus of Australian nurses overseas and to emerging opportunities in other professions. Between 1983/4 and 1994/5, 30 544 OQNs entered Australia on either a permanent or temporary basis, counter‐balancing the departure overseas of (...) 23 613 locally trained and 6519 migrant nurses (producing a net gain of just 412 nurses in all). The period 1995/6–1999/2000 saw an additional 11 757 permanent or long‐term OQN arrivals, with nursing currently ranked third target profession in Australia’s skill migration program, in the context of continuing attrition among local nurses. This pattern of reliance on OQNs is a phenomenon simultaneously occurring in the UK, the US, Canada and the Middle East — the globalisation of nursing reflecting not merely Western demand but the growing agency and participation of women in skilled migration, their desire for improved quality of life, enhanced professional opportunity and remuneration, family reunion and adventure. (shrink)

Global income inequalities are met with increasing calls for direct supranational redistribution. This article argues that from the perspective of political feasibility, this approach should not be prioritised. We use the example of tax competition to show that supranational regulation that stops short of direct redistribution has better chances of being implemented. Moreover, as the case of tax competition illustrates, such regulation can help to shore up the capacity of nation states to redistribute internally, which indirectly tends to reduce global (...) inequalities, too. Against this background, we formulate the conditional subsidiarity principle of redistribution. It states that when the case for direct supranational redistribution is built on the alleged incapacity of the state to redistribute due to the pressures of globalisation, our first instinct should be regulatory reform in order to restore this capacity. Finally, the article asks whether two prominent proposals for global taxation – the global resource dividend and the financial transaction tax – pass the test of the conditional subsidiarity principle. (shrink)

Increasing awareness of the importance of the biodiversity of the whole global biosphere has led to further awareness that the problems which arise in connection with preservation and exploitation of our planet’s biodiversity are best tackled from a global perspective. The ‘Biodiversity Convention’ and the ‘Human Genome Project’ are some of the concrete attempts at such globalisation. But, while these efforts are certainly very good at the intentional level and on paper, there is, at the practical level of implementation, (...) the danger that globalisation may simply translate into westernisation, given the Western world’s dominance and will to dominate the rest of the globe. How is ‘global bioethics’ to be possible in a world inhabited by different cultural groups whose material situation, powers, ideas, experiences and attitudes differ rather markedly and who are not, in any case, equally represented in globalisation efforts and fora? One index of the pertinence of this question is that talk about biodiversity, biotechnology, biotrade etc. is being increasingly matched by talk about biopiracy, biorade, biocolonialism etc. In this paper, I attempt to explore and develop these very general concerns. (shrink)

La globalisation affecte les sociétés contemporaines en redessinant simultanément l’espace économique global et la configuration des pouvoirs. Elle s’insinue dans notre quotidien à travers la circulation des images et des objets de consommation, une circulation qui ignore la distance et les frontières. On ne s’étonnera pas que les flux culturels et leur impact local aient retenu la curiosité des anthropologues. Ils n’étudient pas seulement la nature de ces flux, mais la manière dont les sociétés s’adaptent ou résistent à cette (...) situation, allant de l’appropriation au rejet. Récusant toute forme d’essentialisme, l’anthropologie prend en considération des processus complexes trop vite amalgamés sous les catégories de multiculturalisme et de diversité culturelle. (shrink)

Biobanks are increasingly being linked together into global networks in order to maximise their capacity to identify causes of and treatments for disease. While there is great optimism about the potential of these biobank networks to contribute to personalised and data-driven medicine, there are also ethical concerns about, among other things, risks to personal privacy and exploitation of vulnerable populations. Concepts drawn from theories of globalisation can assist with the characterisation of the ethical implications of biobank networking across borders, (...) which can, in turn, inform more ethically sophisticated responses. Using the China Kadoorie Biobank as a case study, we show how distinguishing between the subnational, transnational, supranational and extranational spheres of operation and influence can help researchers, institutions and regulators to understand and manage the ethical issues raised by the globalisation of biobanking. (shrink)

This article discusses, principally from an English perspective, globalisation, global citizenship and two forms of education relevant to those developments (global education and citizenship education). We describe what citizenship has meant inside one nation state and ask what citizenship means, and could mean, in a globalising world. By comparing the natures of citizenship education and global education, as experienced principally in England during, approximately, the last three decades, we seek to develop a clearer understanding of what has been done (...) and what might be done in the future in order to develop education for global citizenship. We suggest that up to this point there have been significant differences between the characterisations that have been developed for global education and citizenship education. These differences are revealed through an examination of three areas: focus and origins; the attitude of the government and significant others; and the adoption of pedagogical approaches. We suggest that it would be useful to look beyond old barriers that have separated citizenship education and global education and to form a new global citizenship education. Their separation has in the past only perpetuated the old understandings of citizenship and constructed a constrained view of global education. (shrink)

ABSTRACT: This article discusses, principally from an English perspective, globalisation, global citizenship and two forms of education relevant to those developments (global education and citizenship education). We describe what citizenship has meant inside one nation state and ask what citizenship means, and could mean, in a globalising world. By comparing the natures of citizenship education and global education, as experienced principally in England during, approxim-ately, the last three decades, we seek to develop a clearer understanding of what has been (...) done and what might be done in the future in order to develop education for global citizenship. We suggest that up to this point there have been significant differences between the characterisations that have been developed for global education and citizenship education. These differences are revealed through an examination of three areas: focus and origins; the attitude of the government and significant others; and the adoption of pedagogical approaches. We suggest that it would be useful to look beyond old barriers that have separated citizenship education and global education and to form a new global citizenship education. Their separation has in the past only perpetuated the old understandings of citizenship and constructed a constrained view of global education. (shrink)

This paper is organised in three interconnected parts. First, contemporary political economic approaches to understanding the structure of the global economic system are outlined and synthesised. Specifically, it is suggested that the current structural configuration of the globe is a transitional phase between the spatially-bounded configuration hypothesised by world-system theory and the configuration hypothesised by globalisation theorists. Second, the contemporary problem of environmental degradation is situated in a global structural context. Third, an outline and critique of Ulrich Beck 's (...) theory of the ' Risk Society ' is presented to illustrate the increasing inadequacy of nation-state-centric theories in explaining the dynamic linkage between global capitalism and local environmental degradation. (shrink)

A manifestation of globalisation as an economic imperative has occurred at the national level in Australia.This manifestation is in the form of political policies, administrative practices and funding distribution ostensibly aimed at creating a more competitive national economy.Philosophy of Education, as a practice and product of some employees in the higher education industry in Australia, is being influenced by this manifestation of globalisation.Reflection on ways in which established concepts are being reshaped to suit the agenda of globalising political (...) policies may assist those engaged in philosophising about education to enhance their practice in ways they desire.It is argued here that such reflection should lead many academics in Australian universities to the conclusion that they should not undertake research and that research should not be part of the job specification for most academics employed in Australian universities.The argument in this paper is based on a set of epistemological assumptions about the nature of academic practices or traditions .Philosophy of Education is one such academic tradition or practice.A university may be conceived of as a community of academics engaged in a range of traditions or practices.A university may also be conceived of as a quasi‐governmental administrative entity employing workers to value‐add to customers intending to maximise personal economic rewards from future engagement in a more competitive national economy. (shrink)

L’un des défis liés la globalisation, vue comme un phénomène multidimensionnel, est la possibilité d’une intégration morale du monde, ou du moins de l’invention d’un fondement commun plausible pour un dialogue éthique crédible. Surmonter la fragmentation morale du monde moderne est d’autant plus difficile si l’on tient compte de la diversité des points de vue dans la théorie morale. Une éthique globale est-elle possible compte tenu de nombreuses divergences en matière de questions métaéthiques et normatives ? La théorie morale (...) fait face au défi de fournir un cadre utile au débat moral, condition préalable d’une intégration morale. Dans son dernier livre, Robert Audi propose un modèle d’universalisme pluraliste en tant que combinaison de la plupart des théories morales dominantes, plus précisément de l’éthique de la vertu, de l’éthique kantienne et de l’utilitarisme. Trois valeurs centrales sont défendues : liberté, justice et bonheur. Dans ce travail, j’examine cette proposition et je souligne le rôle qu’y occupe l’intuitionnisme pluraliste. (shrink)

The proposal by Adam Smith that the market is a primal human reality has arguably been the most influential of the myths offered as a substitute for the authoritative story of Eden by the Enlightenment’s founding fathers. This essay examines how rival primal stories shape agents’ moral stances by directing attention, framing conceptual priorities and in situating stated and unstated analytical presuppositions in contemporary economic discourses. Contemporary scholars have recently emphasised that the root metaphor of Smith’s economic theory is original (...) barter. Tracing this scholarship, I will show how this picture of the human economic agent grounds the central tenets of the emerging global economic order. This vision will, however, then be shown to contrast with both the biblical vision of human economic activity, medieval and reformation theological appropriations of this vision, and the political and economic institutions that pre-modern Christendom developed to express their belief in a human responsibility to serve the divine sustenance of the human race. I will conclude by suggesting why the transition from Christendom to modern global capitalism demands a deeper than usual theological analysis of phenomena we usually refer to under the heading of globalisation, calling for reformulations of basic Christian and non-Christian presumptions about economic practice and ethics. (shrink)

The law consists of both internal and external rules, but in both cases they regulate the behaviour of the subjects towards each other. This can be viewed from a phenomenological perspective in the sense that people have a drive to make sense of their world, and the rules that are developed essentially enable them to relate to the world in this way. If anything interferes with this drive, then it causes peoples’ existential upset. That is why the state both enforces (...) these rules between its own nationals, but also with regards to the outsiders. However, in doing so, the state must also be mindful of ensuring that it interprets the rules fairly. If it does not do so, then this may negate the purpose of law by causing the existential unrest. Although in the past this may have been done on a national basis, in that it has been necessary to maintain just the national values of a state in order to ensure that people could lead their lives, globalisation has altered the identity of people. They are no longer just national citizens, but also global citizens, and are increasingly relying on global values to fulfil their existential nature. (shrink)

A manifestation of globalisation as an economic imperative has occurred at the national level in Australia.This manifestation is in the form of political policies, administrative practices and funding distribution ostensibly aimed at creating a more competitive national economy.Philosophy of Education, as a practice and product of some employees in the higher education industry in Australia, is being influenced by this manifestation of globalisation.Reflection on ways in which established concepts are being reshaped to suit the agenda of globalising political (...) policies may assist those engaged in philosophising about education to enhance their practice in ways they desire.It is argued here that such reflection should lead many academics in Australian universities to the conclusion that they should not undertake research and that research should not be part of the job specification for most academics employed in Australian universities.The argument in this paper is based on a set of epistemological assumptions about the nature of academic practices or traditions.Philosophy of Education is one such academic tradition or practice.A university may be conceived of as a community of academics engaged in a range of traditions or practices.A university may also be conceived of as a quasi‐governmental administrative entity employing workers to value‐add to customers intending to maximise personal economic rewards from future engagement in a more competitive national economy. (shrink)

"Globalisation and Equality" examines the way in which conceptions of equality are being challenged by increasing globalisation, analysing not only the problems presented, but also the significant opportunities for equality both within states and internationally.

Much has been written over the past two decades on globalisation, especially on its political and socioeconomic impacts on Western liberal democracies on the one hand, and on the more vulnerable co...

The pace of globalisation has quickened considerably in the last ten to fifteen years. The process has yielded benefits but also resulted in conflicts. The benefits would be enhanced if the conflicts could be resolved. One source of conflicts is the desire to maintain cultural identity. Can Confucianism contribute to the working out of a universal global justice that can help resolve conflicts, particularly conflicts of cultural identities? Can it be part of the globalisation process without sacrificing its (...) cultural identity? I argue that it can on both counts and thus it is neither a villain blocking the progress of universal justice, a necessary condition for conflict-free globalisation, nor a helpless victim of that progress. (shrink)

A key consequence of globalisation is the integrative approach to reality whereby emphasis is placed on interdependence. Religion being an expression of human culture is equally affected by this cultural revolution. The main objective of this paper is to examine how religious affiliation, among Christians, influences attitudes towards the application of psychological sciences to the assuagement of human suffering. The sociological theory of structural functionalism was deployed to explain attitudinal appraisal. Ethnographic methodology, through quantitative analysis of administered questionnaire, was (...) also used. The study reveals that religious tenets largely shape attitudinal appraisal and redefine the borders of globalisation’s metanarratives. (shrink)

Globalisation develops at a staggering pace that envelopes and infiltrates local South African communities in various ways. Through technology a person can have access to anything today. Should the church try to keep up, or compete with such a reality? This article aims to encourage the church to develop a responsible missional character, which embraces the opportunities globalisation offers – to be a participative forum in a community comprising of more than religious people. Through re-evaluating the church’s missional (...) intent, by shifting the paradigm away from self-centred outcomes, the church should contribute to such a community’s articulation of faith. (shrink)

The concept of ‘globalisation’ increasingly dominates economic and political debate in the 1990s. However, despite a profusion of commentaries and case studies on aspects of ‘globalisation’ such as ‘Japanisation', ‘Americanisation', ‘McDonaldisation’ and, of course, global information technologies, there are few radical interrogations of the notion of ‘globalisation/internationalisation’ and little discussion of the theoretical implications of recent changes in the global political economy. The central argument of this paper is that in order to make sense of these developments (...) a broad focus is required which begins by conceptualising the changing nature of relations between national states in the global economy and concludes by understanding these relations in class terms. This is not simply to restate the importance of an international relations or international political economy ‘dimension', since these ‘disciplines’ fail absolutely to relate ‘interstate’ restructuring to the re-composition of class relations. Rather, the aim of the paper is to prompt a more general theoretical reorientation towards understanding the process of international restructuring as one undertaken by national states in an attempt to re-impose tighter labour discipline and recompose the labour/capital relationship. My starting point, therefore, is that global capitalism is still structured as an antagonistic state system, and that many of the changes which characterise the global political economy are introduced by states in an attempt to solve problems that have their roots in labour/capital conflict. In summary form, the paper concludes that the concept of ‘globalisation’ obscures more than it reveals and that Marx's understanding of the relationship between labour, capital and the state remains a more productive starting point for analysing contemporary global processes. (shrink)

There is a lot of talk around about Globalisation and its mana-like benefits; indeed, there are many, in areas such as the spread of communication capabilities, social media, and wider distribution of goods in the free trade marketplace that in previous decades were ‘protected’ by exorbitant excise tariffs, licensing restrictions, and low turn-overs. Since Weber, Robertson, Wallerstein, Appadurai, Tambiah et al, there has been much theorizing on the inevitability of Globalisation and its neat corollaries, Free Trade, Liberalisation, Parallel (...) Modernities, and Economic Rationalism. Yet, Globalisation has both its protagonists and antagonists alike. The paper focuses on case studies from the Indian-end, impelled by the question: in what ways has Globalisation benefited and hurt India’s economy, the slow growth and periodic stagnation of its capabilities, the stability of the nation and its people? As part of the reciprocal deal on Liberalisation, Free Trade agreement has enabled myriads of TNCs with to reign in large Western capital-investment and start-up industrial bases, which have undoubtedly helped push India to becoming the third largest world economy. However, the encroachments of TNCs and their impact on agro-economics, biodiversity, the plight of farmers, the further disenfranchisement of numerically small from a share in the national weal, the uneven regional deliverance from poverty, malnutrition, the disproportionate gender-ratio, rural illiteracy among the neglected, and other fall-outs, have worried critics of India’s ‘easy ride’ on the highway of Globalisation. The arguments will be developed extensively with illustrations. (shrink)

This work brings together eight linked essays which make the case for a revival of general jurisprudence in response to the challenges of globalisation, explores how far the heritage of Anglo-American jurisprudence and comparative law is adequate to meeting the challenges, and puts forward an agenda for general jurisprudence and comparative law, especially in the English-speaking world in the first ten or twenty years of the millennium. The book is traditional in focussing on the mainstream of Anglo-American intellectual heritage (...) and moderately radical in identifying the need for rethinking basic issues and putting forward a series of provocative propositions as a basis for discussion. (shrink)

PurposeThe purpose of this paper is to argue that in spite of the widely optimistic held view on the effect of information and communication technologies (ICTs) in promoting the “knowledge society” in Europe and economic development elsewhere, evidence suggests that ICT's could be strengthening labour duality world wide.Design/methodology/approachThe paper addresses these issues by presenting a brief assessment of the “Washington Consensus” and the emergence of ICTs in terms of trade, growth and inequality in different regions of our planet. The paper (...) also describes the effects of globalisation and ICTs on European economies. Finally, the paper presents the key finding and raises some policy implications to exploit ICT potentialities to ensure welfare systems in advanced economies and development in emerging countries.FindingsThe lack of sufficient institutional mechanism of distribution in developing economies is not only making it more difficult for economic growth to translate into development but it is also favouring relocations of production, pressures to deregulate employment, control salaries and social expenditure in Europe. This feeds complex processes of social segmentation world wide. To meet this challenge Europe has no choice but to opt for the development of avant‐garde sectors. However, measures linked to the development of the knowledge society may not be sufficient to maintain our welfare states in the current context of globalisation. Europe must play a more internationally active role in the design of another model of globalisation that would encompass social policies at a global scale as one of its pillars.Originality/valueThere are very few studies of ICTs' role in the relationship between openness‐growth‐development‐inequality. What are ICTs responsible for? What are ICTs' effects on development and welfare state sustainability? (shrink)

Anievas and Nişancıoğlu’s attempt to shift the terms of the debate about early modern capitalism by a major widening of its perspectives is a welcome move. Accepting this, the paper suggests that their argument can be more forcefully made if the theoretical residues of earlier traditions of Marxist historical explanation are purged from the way they expound that argument. The most ambivalent of these relates to their continued use of the idea of a ‘coexistence of modes of production’. This permeates (...) the confused way they present Atlantic slavery. A second, comparable source of confusion concerns their description of the relationship between merchant capital and the absolutist state. The alliance between the modern state and mercantile capital is radically misrecognised thanks to an uncritical espousal of Anderson’s view of absolutism. The paper suggests that Anievas and Nişancıoğlu might have written a stronger book had they reconceptualised the economic history of capitalism by allowing for a whole epoch dominated by powerful groups of merchant capitalists. In conclusion, I argue that the commercial capital of the later middle ages/early modern period was the first form in which production began to be subordinated to capital. (shrink)

The author attempts to investigate connections and interdependencies between periphery countries and the globalisation process, including the attitude of these countries to unification blocs, such as the European integration project. The basic research tool used in this work is a systemic analysis, as well as the core-periphery method, derived from social sciences. Its fundamental hypothesis is that the decline of the liberal architecture of the globe may translate into the periphery’s tendency to abandon real convergence in favour of the (...) fragmentary imitation of supranational bodies, potentially leading to intensified disintegration tendencies within phenomena, such as the consolidation of Europe. In the past, the powerless core of the community only contemplated the imitative Europeanisation of marginal territories. Today, however – because the idea to construct a homogeneous polity has collapsed – postulates of “multi-speed” integration can lead to the reconstruction of the historical division into the core and periphery of the old continent. (shrink)

This article begins by tracing two issues to be kept in mind in discussing the theme of love as far back as Aristotle: on the one hand the polysemy of the term philia in Aristotle, and on the other hand the fact that there is a focal or core meaning of philia that provides order to that polysemy. Secondly, it is briefly suggested that the same issues are, mutatis mutandis, central for understanding the discussion of love or Liebe by Hegel, (...) the central classic reference in debates on recognition. Thirdly, by pointing out a certain ambiguity in Harry Frankfurt’s recent work on love, the article focuses more closely on the thought that love in the simple sense which Aristotle had pinpointed as the focal meaning of philia, which is arguably at the core of Hegel’s discussion of Liebe, and which still forms at least one of the core senses of the term, is a ‘personifying’ attitude of recognition. Finally, drawing on the above points the article addresses the question whether love as a form of recognition is restricted to intimate relations such as those between family-members, ‘lovers’, close friends and so on, or whether it has applications in interhuman relations more broadly. The answer to this question, it is suggested, is essential for the viability of ethically substantial notions of solidarity beyond circles of close acquaintances, whether within the civil society, across nations, or towards future generations. (shrink)

Protracted and bitter resistance by alter- and anti-globalisation movements shows that the globalisation of law transpires as the globalisation of inclusion and exclusion. Humanity is inside and outside global law in all its possible manifestations. But how is this possible? How must legal orders be structured, such that, even if we can now speak of law beyond state borders, no emergent global legal order is possible that does not include without excluding? Is an authoritative politics of boundaries (...) possible that neither postulates the possibility of realising an all-inclusive global legal order nor accepts resignation or political paralysis in the face of the globalisation of inclusion and exclusion? These pressing questions guide this book, opening up a vast field of enquiry that demands integrating sociological, doctrinal and philosophical perspectives and insights. (shrink)

Value is a basic concept in economics, ethics and sociology. Locke made labour the source of value, whereas Smith referred to an ideal exchange and Kant specified that commodities only have a market price, no intrinsic value. One can distinguish two modern concepts of value, an economic one trying to explain value in terms of utility, interest or preferences, and an ideal one considering values as ends in themselves. On this basis, Durkheim constructed his theory of value, which was developed (...) by his followers Mauss and Bouglé and further by Bataille. Their line of thought makes it possible to develop a conceptual framework, which can be used to criticise neo-liberalism, big business and the effects of globalisation, while at the same time defending the moral value of business and giving an interpretation of the anti-globalisation protests. (shrink)

Current globalization has its predecessor in the global market of the 19th century. In that time, the main sign of globalization was de socialization of the economy. That globalization ended during World War I as a result of applying the liberal ideology of de socialization to an economy. An attempt to rebuild the global market after World War I led to the global economic crisis (1929 1932), which in Germany allowed Nazis to take over and finally led to World War (...) II. In result of this development after the war, the idea of a welfare state arose in Western Europe. However, the problems brought about by realization of this idea led to further globalization and consequently to the rebuilding of the global market. It is clear that current globalization rebuilds also the process of de socialization of the economy. It seems that this causes the repetition of radicalizations from left to right extremist movements. The current global economic crisis or the combination of energy and environmental crises could end the current globalization trend in the same way as it was brought to an end in the first half of the 20th century. (shrink)

With different pedagogic practices come different ways of examining them and fresh understandings of their implications and assumptions. It is the examination of these changes and developments that is the subject of this book. The authors examine a number of questions posed by the rapid march of globalisation, incuding: What is the role of the teacher, and how do we teach in the context of globalisation? What curriculum is appropriate when people and ideas become more mobile? How do (...) the technologies of the internet and mobile phone impact upon what is learnt and by whom? The second edition of this important book has been fully updated and extended to take account of developments in technology, pedagogy and practice, in particular the growth of distance and e-learning. (shrink)

This study of port cities, focusing on those on the Atlantic facade of France, argues that their economic significance cannot be understood within the canons of an insular French, or even European history. They were often case studies of the more general phenomenon of the early globalisation of Europe. In particular, navigation, fishing, trade, and colonisation, depended not only on the seas and the port but also on the agrarian hinterlands. They were often determinative of national imperial expansion. Thus, (...) the success of exports and imports were not necessarily judged on Atlantic crossings but rather on the supply and demand of national or European economies. Commerce did not end on the seashore, in a port, or even in a contraband network, but often deep within a nation's hinterlands. (shrink)

Luc Anckaert deals with the question of the relationship between economic globalisation and ethics. Between the two walls of the double tower there is a strained relation. Is man as a person the measure of ‘economic matters’ or is man inserted into an economic network, the centre of which is left unoccupied? This double question could end in an anti-globalist critique in behalf of the personalistic dignity of man, including a plea for another economy on the one hand, or, (...) on the other hand, in a legitimisation of the economic globalisation by correcting, mitigating or reorienting it with an eye to our concern with man. Either anti-globalisation or otherwise-globalisation, or an economic globalisation with a humane face. The critical question with regard to this binary approach is whether it does not smother the voice of ethics. Ethics has no well-fixed or determinable place within the logic of globalisation, and it can not be identified with the upright protest which arises from an experience of contrast either. The tragedy of ethics consists in its being situated in between the factuality of reality and the refusal of getting absorbed in it. (shrink)