There has been much written of the potential positive impact in Environmental Education (EE) and Education for Sustainable Development (ESD). This thesis explores the reliance on deliberative democracy by the proponents of EE/ESD and whether or not they have justification for their beliefs. Specifically, participation and deliberation will be separated in order to identify any faults in these values that may prevent democracy – and therefore education – from addressing the problems of sustainable development and environmental concerns. Through a deconstruction of the relevant literature and a clarification of the lines of thought brought forth throughout the various arguments, it is shown that there is no good theoretical or empirical reason for advocating a deliberative democratic approach to EE/ESD as feverishly as some do. Instead, the case for an educational method and content based on the empirically observed characteristics of current liberal democracies will be made.

In the period of post-Cold War, regional integration is one of the most important trend of international politics, European Union (EU) is the most successful example at present. The EU enlargement to Central and Eastern European countries is a new challenge for itself to run the regional organization. The old EU members would conflict with new EU members for their own advantages. Central and Eastern European countries have broken away from Russia¡¦s control, and expect its modernization will be enhanced by accession to the EU, but the conditions of EU in the area of politics and economy must be reached by Central and Eastern European countries. In this thesis the EU enlargement will be analyzed by Neo-functionalism and Liberal Intergovernmentalism.

Since the opening of economic reform in 1978, mainland China's national power as a whole has been greatly enhanced with more than two decades of economic development. Under the impact of such events as the First Persian Gulf War, the Kosovo War, global anti-terrorist attacks following the 9/11/01 Attacks on America, and the Second Persian Gulf War, mainland China has thus reconstructed its viewpoint of international as well as regional security. This thesis aims to inspect, from the perspective of international regime, China's policy towards UN peacekeeping operations and apply the rationale of Neo-liberal Institutionalism ( which is based on international regime theory ) to explaining and analyzing the evolution of China's peacekeeping policy. China's policy has made a drastic impact on current international relations, involving peace and stability not just of Asian-Pacific but of cross-Strait relations. Due to the two-handed strategy adopted in dealing with ongoing cross-Strait issues, China has always shown reluctance to renounce the use of military force on Taiwan up to the present. As a result, cross-Strait security is now being threatened from enormous military stress. Hopefully, both sides of the Taiwan Strait can resolve existing political conflicts by taking peaceful means. However, in the face of such threats from China's abrupt rise as well as having its veto exercised by force in the UN Security Council and then proceeding to play a zero-sum game in which pure competitions in foreign affairs are doomed to become intensified, I'm deeply convinced that, through peacekeeping operations as well as coordination and cooperation between regional/international organizations ( as they are probed into in the thesis ), possible cross-Strait conflicts can be reduced to a great extent.

In this article, I want to explain Michael Otsuka¡¦s idea of distributive justice, the latest theory of the left-libertarianism. Otsuka argued that self-ownership can be combined with a kind of egalitarian ownership principle and he critics that the conflict between self-ownership and equality is an illusion. I will examine Otsuka¡¦s theory about self-ownership, egalitarian proviso and the framework of political societies of voluntarism. And I will point out what is the wrong and right in his theory.

Dissertation--Fakultät für Geschichte, Kunst- und Orientwissenschaften--Universität Leipzig. / Bibliogr. p. 373-400.

Alexis de Tocqueville is widely hailed as one of the most insightful students of democracy and as one of the most perceptive observers of America. While this high praise is fully deserved, Tocqueville was more than simply the author of Democracy in America. Indeed, he completed the journey that inspired his seminal work before he was out of his twenties. The remainder of his life was devoted to the practice of politics. Both as an involved citizen and as a member of the Chamber of Deputies, Tocqueville researched and wrote extensively on French foreign policy. His most notable works are several reports endorsing French colonial projects in Algeria and articles advocating for the emancipation of slavery in the French Caribbean colonies. In this essay I argue that one cannot truly understand Tocqueville the student without analyzing Tocqueville the politician. Approaching his career as a consistent whole, rather than two distinct and incongruous parts, opens new avenues of investigation into his works. First, his incisive examination and critique of the distinct mildness engendered by equality of conditions in America helps fill several theoretical gaps in the democratic peace research program. Second, his arguments in support of both French imperial enterprises as well as the emancipation of slaves reveals that his diplomatic career was animated above all by the desire to forestall the further proliferation of this democratic mildness, which he viewed as one of democracy’s most dangerous vices. Examining his foreign policy positions in light of the lessons he learned in writing Democracy in America is the only way to discover the consistent goal of his life—namely, to educate and guide the future generations of democracy—and thus to understand Tocqueville as he understood himself. / text

No description available.

In the past decade, party systems have collapsed in Venezuela and Peru. Scholars have suggested that Colombia may be following a similar fate. I argue it is not. Despite loosing national elections the Liberal Party still wins subnationally. Regional clientelistic networks, based on goods that do not depend upon the central state, help provide votes to those candidates who have been in politics the longest. The latter are likely to be liberal politicians, with privileged positions within the party. They get nominated, thus, they have no reason to defect. Because they distribute goods that are independent from the national state, they also have little incentive to promote national candidates. Consequently, the LP wins within the regions but is unable to attain control of national offices. As long as it keeps doing so this party is unlikely to disappear. / text

The increasing importance of religious and moral issues in American politics makes salient once again the question of the relationship between religion and democracy. The United States is in the midst of a debate pitting secularists and those who adapt their faith to progressive outlooks against conservatives who see a need to ground liberal-democracy in something Biblical. Taking up this debate, I argue that the viewpoints of both secular progressives and religious conservatives suffer from key oversights. While the former fail to notice that their commitment to toleration rests on certain absolute claims, the latter overlook the extent to which religion has been transformed and liberalized. Seeking a more nuanced version of this debate, I compare the Enlightenment’s case for toleration to Tocqueville’s claim that democracy requires religion for moral support. Examining Locke and Spinoza, I argue that the Enlightenment sought to achieve freedom, prosperity, and a rich cultural and intellectual life through the weakening or liberalization of religious belief. I then turn to Tocqueville’s friendly critique of the Enlightenment and try to elucidate his solution for preserving, in times of liberalism and equality, the great human devotions which he saw as inextricably linked to religion. I conclude that that by describing a civil religion capacious enough to permit tolerance but substantive enough to encourage real devotion, Tocqueville gives us a kind of moderate politics seldom found in today’s debates. / text

The thought of Friedrich Nietzsche is often taught, but seldom sufficiently understood, and thus what ought to be most challenging to us about Nietzsche – that is, the rationalistic basis of his rejection of liberal democracy – is not squarely confronted. I propose to lay the ground for such a confrontation. / text