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Examining the interconnections between genes and culture is crucial for a more complete understanding of psychological processes. Genetic predispositions may predict different outcomes depending on one's cultural context, and culture may predict different outcomes depending on genetic predispositions - that is, genes and culture interact. Less is understood, however, about how genes and culture interact, or the psychological mechanisms through which gene-culture interactions occur. In this Element, Heewon Kwon and Joni Y. Sasaki review key findings and theories in gene-culture interaction research. They then go on to discuss current issues and future directions in gene-culture research that may illuminate the path toward an explanatory framework.
This provocative Element is on the 'state of the art' of theories that highlight policymaking complexity. It explains complexity in a way that is simple enough to understand and use. The primary audience is policy scholars seeking a single authoritative guide to studies of 'multi-centric policymaking'. It synthesises this literature to build a research agenda on the following questions:1. How can we best explain the ways in which many policymaking 'centres' interact to produce policy?2. How should we research multi-centric policymaking?3. How can we hold policymakers to account in a multi-centric system?4. How can people engage effectively to influence policy in a multi-centric system?However, by focusing on simple exposition and limiting jargon, Paul Cairney, Tanya Heikkila, Matthew Wood also speak to a far wider audience of practitioners, students, and new researchers seeking a straightforward introduction to policy theory and its practical lessons.
Drawing data from multiple sources, Un argues that following the 1993 United Nations intervention to promote democracy, the Cambodian People's Party (CPP) perpetuated a patronage state weak in administrative capacity but strong in coercive capacity. This enabled them to maintain the presence of electoral authoritarianism, but increased political awareness among the public, the rise in political activism among community-based organizations and a united opposition led to the emergence of a counter-movement. Sensing that this counter-movement might be unstoppable, the CPP has returned Cambodia to authoritarianism, a move made possible in part by China's pivot to Cambodia.
This Element looks at contemporary authorship via three key authorial roles: indie publisher, hybrid author, and fanfiction writer. The twenty-first century's digital and networked media allows writers to disintermediate the established structures of royalty publishing, and to distribute their work directly to - and often in collaboration with - their readers. This demotic author, one who is 'of the people', often works in genres considered 'popular' or 'derivative'. The demotic author eschews the top-down communication flow of author > text > reader, in favor of publishing platforms that generate attention capital, such as blogs, fanfiction communities, and social media.
This Element presents a new framework for Austrian capital theory, starting from the notion that capital is value. Capital is the value attributed by the valuer at any moment in time to the combination of production-goods and labor available for production. Capital is the result obtained by calculating the current value of a business-unit or business-project that employs resources over time. It is the result of a (subjective) entrepreneurial calculation process that relates the flow of consumptions goods to the value of the productive resources that will produce those consumptions goods. The entrepreneur is a ubiquitous calculating presence. In a review of the development of Austrian capital theory, by Carl Menger, Eugen von Böhm-Bawerk, Ludwig von Mises, Friedrich Hayek, Ludwig Lachmann as well as recent contributions, the Element incorporates the seminal contributions into the new framework in order to provide a more accessible perspective on Austrian capital theory.
This Element provides an overview of cultural entrepreneurship scholarship and seeks to lay the foundation for a broader and more integrative research agenda at the interface of organization theory and entrepreneurship. Its scholarly agenda includes a range of phenomena from the legitimation of new ventures, to the construction of novel or alternative organizational or collective identities, and, at even more macro levels, to the emergence of new entrepreneurial possibilities and market categories. Michael Lounsbury and Mary Ann Glynn develop novel theoretical arguments and discuss the implications for mainstream entrepreneurship research, focusing on the study of entrepreneurial processes and possibilities.
Sacrifice is not simply an expression of religious beliefs. Its highly symbolic nature lends itself to various kinds of manipulation by those carrying it out, who may use the ritual in maintaining and negotiating power and identity in carefully staged 'performances'. This Element will examine some of the many different types of sacrifice and ritual killing of human beings through history, from Bronze Age China and the Near East to Mesoamerica to Northern Europe. The focus is on the archaeology of human sacrifice, but where available, textual and iconographic sources provide valuable complements to the interpretation of the material.
What is someone who has a perspective on religious matters to say about those who endorse other perspectives? What should they say about other religions? For example, might some of their beliefs be true? What stage are we human beings at in our religious development? Are we close to maturity, religiously speaking, so that most of the important religious ideas and innovations there will ever be have already appeared? Or are we starting out in our religious evolution, so that religious developments to date are merely the first rude efforts of a species in its religious infancy?
Scholars of legislative politics often note the many differences between the British House of Commons and the United States House of Representatives. These include differences in party strength, members' partisan loyalty on votes, and general institutional structure. Because of these differences, scholars have rarely compared these chambers directly. This Element aims to do precisely that. The authors point out the many similar motivations of members in both chambers, and leverage these similar motivations to theorize that member ideology, as well as how party agenda interact to produce party disloyalty. Using data on legislative voting following changes in agenda control, the authors demonstrate that ideological extremists in both the US and UK use party disloyalty to connect with ideologically extreme constituents. The similarities in patterns across these chambers suggest that legislative scholars have much to gain by considering the commonalities across American and British politics, and in general, by thinking more frequently about US legislative politics in a comparative context.
After 9/11, many writers have posited the relationship between Islam and violence as either elemental or anomalous. Khaleel Mohammed defines Islam as transcending the usual understanding of religion, being instead like a 'sacred canopy' that provides meaning for every aspect of life. In addition, he shows that violence has both physical and psychological dimensions and expounds at length on jihad. He traces the term's metamorphosis of meaning from a struggle in any worthy cause to war and finally to its present-day extension to include martyrdom and terrorism. Finally, he covers the dimensions of violence in the Islamic law and the institutional patriarchy.
This Element compares the nature of childhood in four representative societies differing in their subsistence activities: bands of Australian hunter-gatherers, Tibetan nomadic pastoralists, peasants and farmers residing in Maya villages and towns, and South Korean students growing up in a digital information society. In addition, the Element traces a variety of intertwined global changes that have led to sharply reduced child mortality rates, shrinking family sizes, contested gender roles, increased marriage ages, long-term enrollment of children (especially girls in educational institutions), and the formation of 'glocal' identities.
The Divine Attributes explores the traditional theistic concept of God as the most perfect being possible, discussing the main divine attributes which flow from this understanding - personhood, transcendence, immanence, omnipresence, omniscience, omnipotence, perfect goodness, unity, simplicity and necessity. It argues that the atemporalist's conception of God is to be preferred over the temporalist's on the grounds of perfect being theology, but that, if it were to be the case that the temporal God existed, rather than the atemporal God, He'd still be 'perfect enough' to count as the God of Theism.
This Element presents key features from the writings on religion of twelve philosophers working in or influenced by the continental tradition (Hegel, Kierkegaard, Nietzsche, Heidegger, Rosenzweig, Tillich, Derrida, Caputo, Levinas, Hadot, Jantzen, and Anderson). It argues for a hybrid methodology which enables transformational religious responses to the problems associated with human existence (the existential problems of meaning, suffering, and death) to be supported both by reasoned argument and by revelation, narrative philosophy, and experiential verification.
The God of Western religion is said to be eternal. But what does that mean? Is God somehow beyond time, living a life that does not involve one thing after another? Or is God's relationship to time much more like ours, so that God's eternality just consists in there being no time at which God doesn't exist? Even for non-believers, these issues have interesting implications for the relation between historical and scientific findings on the one hand, and religion on the other. This Element introduces the reader to the requisite metaphysical background, and then examines reasons for and against thinking of God as timeless.
This Element analyzes the various forms that design arguments for the existence of God can take, but the main focus is on two such arguments. The first concerns the complex adaptive features that organisms have. Creationists who advance this argument contend that evolution by natural selection cannot be the right explanation. The second design argument - the argument from fine-tuning - begins with the fact that life could not exist in our universe if the constants found in the laws of physics had values that differed more than a little from their actual values. Since probability is the main analytical tool used, the Element provides a primer on probability theory.
The present work is a systematic study of five frameworks or perspectives articulating mathematical structuralism, whose core idea is that mathematics is concerned primarily with interrelations in abstraction from the nature of objects. The first two, set-theoretic and category-theoretic, arose within mathematics itself. After exposing a number of problems, the Element considers three further perspectives formulated by logicians and philosophers of mathematics: sui generis, treating structures as abstract universals, modal, eliminating structures as objects in favor of freely entertained logical possibilities, and finally, modal-set-theoretic, a sort of synthesis of the set-theoretic and modal perspectives.
This account of evil takes the Book of Job as its guide. The Book of Job considers physical pain, social bereavement, the origin of evil, theodicy, justice, divine violence, and reward. Such problems are explored by consulting ancient and modern accounts from the fields of theology and philosophy, broadly conceived. Some of the literature on evil - especially the philosophical literature - is inclined toward the abstract treatment of such problems. Bringing along the suffering Job will serve as a reminder of the concrete, lived experience in which the problem of evil has its roots.
The traditionally, and wrongly, imagined vulnerabilities of the welfare state are economic. The true threats are demographic and political. The most frequently imagined threat is that the welfare state package reduces the level and growth of GDP. It does not, according to broad historical patterns and non-experimental panel econometrics. Large-budget welfare states achieve a host of social improvements without any clear loss of GDP. This Element elaborates on how this 'free lunch' is gained in practice. Other threats to the welfare state are more real, however. One is the rise of anti-immigrant backlash. If combined with heavy refugee inflows, this could destroy future public support for universalist welfare state programs, even though they seem to remain economically sound. The other is that population aging poses a serious problem for financing old age. Pension deficits threaten to crowd out more productive social spending. Only a few countries have faced this issue well.
Revenge is an important motivation in human affairs relating to conflict and violence, and it is a notable feature in many societies within Oceania, where revenge is traditionally a sacred duty to the dead whose spirits demand it. Revenge instantiates a norm of reciprocity in the cosmos, ensuring a balance between violent and peaceful sequences of ritual action. Revenge further remains an important hidden factor in processes of violence beyond Oceania, revealing deep human propensities for retaliatory acts and the tendency to elevate these into principles of legitimacy. Sacred revenge may also be transcended through practices of wealth exchange.
Conceiving of populism as the charismatic mobilization of a mass movement in pursuit of political power, this Element theorizes that populists thrive where ties between voters and either bureaucratic or clientelistic parties do not exist or have decayed. This is because populists' ability to mobilize electoral support directly is made much more likely by voters not being deeply embedded in existing party networks. This model is used to explain the prevalence of populism across the major states in post-authoritarian Southeast Asia: the Philippines, Indonesia, and Thailand. It extracts lessons from these Southeast Asian cases for the study of populism.