Global governance is here--but not where most people think. This book presents the far-reaching argument that not only should we have a new world order but that we already do. Anne-Marie Slaughter asks us to completely rethink how we view the political world. It's not a collection of nation states that communicate through presidents, prime ministers, foreign ministers, and the United Nations. Nor is it a clique of NGOs. It is governance through a complex global web of "government networks." Slaughter provides the most compelling and authoritative description to date of a world in which government officials--police investigators, financial regulators, even judges and legislators--exchange information and coordinate activity across national borders to tackle crime, terrorism, and the routine daily grind of international interactions. National and international judges and regulators can also work closely together to enforce international agreements more effectively than ever before. These networks, which can range from a group of constitutional judges exchanging opinions across borders to more established organizations such as the G8 or the International Association of Insurance Supervisors, make things happen--and they frequently make good things happen. But they are underappreciated and, worse, underused to address the challenges facing the world today. The modern political world, then, consists of states whose component parts are fast becoming as important as their central leadership. Slaughter not only describes these networks but also sets forth a blueprint for how they can better the world. Despite questions of democratic accountability, this new world order is not one in which some "world government" enforces global dictates. The governments we already have at home are our best hope for tackling the problems we face abroad, in a networked world order.
a new world
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"The little-known story of viceregal Mexico is told by an international team of scholars whose work was previously available only piecemeal or not at all in English. Much of their research was undertaken especially for this volume."--BOOK JACKET.
Romans in a New World shows how the ancient Romans haunted the Spanish conquest of the New World, more often than not as passionately rejected models. While the conquistadors themselves and their publicists challenged the reputations of the Romans for incomparable military genius and daring, Spanish critics of the conquest launched a concerted assault upon two other prominent uses of ancient Rome as a model: as an exemplar of imperialistic motives and behavior fit for Christians to follow, and as a yardstick against which to measure the cultural level of the natives of the New World. In the course of this debate, many Spaniards were inspired to think more deeply on their own ethnic ancestry and identity, as Spanish treatment of the New World natives awakened the slumbering memory of Roman treatment of the Iberian tribes whom modern Spaniards were now embracing as their truest ancestors. At the same time, growing awareness of the cultural practices--especially the religious rituals--of the American natives framed a new perspective on both the pre-Christian ancestors of modern Europeans and even on the survival of "pagan" customs among modern Europeans themselves. In this incisive study, David A. Lupher addresses the increasingly debated question of the impact the discovery of the New World had upon Europeans' perceptions of their identity and place in history. Romans in a New World holds much to interest both classicists and students of the history and culture of early modern Europe--especially, though not exclusively, historians of Spain. David A. Lupher's concern with the ideology of imperialism and colonization and with cross-cultural negotiations will be useful to students of cultural studies, as well. David A. Lupher is Professor of Classics, University of Puget Sound.
First published in 2003. Routledge is an imprint of Taylor & Francis, an informa company.
It outlines a fresh approach to the archaeological study of the historic cultures of North America.
A foremost historian of religion chronicles the arrival of Christianity in the New World, tracing the turning points in the development of the immigrant church which have led to today's distinctly American faith.
In the 1580s, almost a century after Christopher Columbus first set foot in the New World, England could not make any substantial claim to the rich territories there. Less than a century later, England had not only founded an overseas empire but had also managed to challenge her most powerful rivals in the international arena. But before any material success accompanied English New World enterprises, a major campaign of promotion was launched with the clear objective of persuading Englishmen that intervention in the Americas was not only desirable for the national economy but even paramount for their survival as a new and powerful Protestant nation-state. In this book the author explores the metaphors that dominate England's discourse on the New World in her attempt to conceptualize it and make it ready for immediate consumption. The creators of England's "proto-colonial" discourse were forced to make use of their rivals' prior experience at the same time they tried to present England as radically different, thus conferring legitimacy to English claims over territories that were already occupied. One of the most outstanding consequences of this ideological contest is the emergence of an English national self not only in opposition to the American natives they try to colonise, but also, and more importantly, in contrast to other nations that had been traditionally considered culturally similar.
In this book, pastor and distinguished church leader John Buchanan reviews the history of the Christian community, examines the realities of the church worldwide, and looks forward to the future where a new church may be needed to meet the challenges of a new world. Buchanan describes changes impacting the church and invites Christians to be hopeful and look for signs of what God might be calling the church to be.A New Church for a New Worldis insightful, informative, and ideal for individual or group study. The Foundations of Christian Faith series enables readers to learn about contemporary theology in ways that are clear, enjoyable, and meaningful. It examines the doctrines of the Christian faith and stimulates readers not only to think more deeply about their faith but also to understand their faith in relationship to contemporary challenges and questions. Individuals and study groups alike will find these guides invaluable in their search for depth and integrity in their Christian faith.
In Rhetoric in the New World, Abbott shows that when the literate culture of the Old World confronted the oral culture of the New, rhetoricians faced issues unanticipated by their classical predecessors and for which European experiences offered few insights. Abbott's study begins with an examination of the Spanish rhetorical tradition - a tradition that would affect many aspects of the colonial enterprise, including the campaign to Christianize the New World, the European perceptions of indigenous discourse, and the effort to transplant humanistic educational institutions to Spain's two great colonies, Mexico and Peru. Abbott reconstructs rhetoric's role in Spain's American empire, describing the colonies as the site of extraordinary conflicts between cultures, traditions, religions, and languages. According to Abbott, never before had rhetoric been required to confront peoples and places so apparently alien to its ancient Mediterranean origins. Abbott contends that these conflicts infused colonial rhetoric with an urgency and intricacy often surpassing the academic contentiousness of European humanism. Abbott reveals the uniquely American rhetoric produced by this co-mingling of Old and New World rhetorical traditions through case studies of such major colonial rhetoricians as Bernardino de Sahagun, Diego Valades, Bartolome de las Casas, Jose de Acosta, El Inca Garcilaso de la Vega, and Jose de Arriaga.