Bøker utgitt av C Hurst & Co Publishers Ltd

A comprehensive history of Russo-British relations at the height of the imperial age, from Peter the Great to the Triple Entente.

From Sappho and Suffragettes to t-shirts and TikTok, a fascinating journey through the culture, politics and social history of lesbian clothing.

In their brave and challenging book, grounded in political science and the Continental philosophical tradition, Divya Dwivedi and Shaj Mohan engage with the resurgence of upper-caste supremacism in India and its justification via the legacy of `the Aryan doctrine¿ and Hindu nationalism. Their essays were written from 2016 to 2023, when Indiäs democratic institutions were subverted and caste-based oppression overflowed into public space¿killing and menacing the lower castes of all religions, minorities, women, students and the media.This book chronicles the ascending oppression of democracy in India, a veritable biography of authoritarianism. Dwivedi and Mohan reject simplistic accounts of Indiäs politics as the opposition between `Hindu majoritarian nationalism¿ and `the religious minorities¿, or between `Hindu fundamentalism¿ and `religious pluralism¿. They propose instead a genuinely transformative account of Indian politics, grounded in political philosophy and in the lower- caste majority positionWhat does revolution mean where the constitutional promise of equality is betrayed daily by the millennia- old inequality of caste? What does politics mean where religion serves as the justification for descent- based enslavement and indignity? Revolution has only one sense in India, the annihilation of caste; and `citizen¿ has only one sense, the people of the state shedding caste and racism.

How might the Western defence alliance turn Moscow's war on Ukraine from a major challenge into a basis for renewal?

Insider reflections on the political and ethical 'red lines' that shape talks with armed interlocutors, be they states or insurgents.

A surprising and surreal journey around India's lesser-known food cultures.

Based on two decades of fieldwork, an anthropologist's revealing exploration of conflict, displacement and cooperation at the margins of the state.

"The leprosy epidemic is slowly but surely fading away," says WHO Director-General Dr Tedros Adhanom Ghebreyesus. The number of leprosy patients in the world once numbered in the millions, but new cases have declined to around 200,000 a year, thanks to the efforts of governments, the WHO, NGOs and organizations of persons affected by leprosy. Amid this changing landscape, Yohei Sasakawa has led various initiatives as the World Health Organization's Goodwill Ambassador for Leprosy Elimination, and as Chairman of The Nippon Foundation. Marking the twentieth anniversary of Mr Sasakawa's appointment as a leprosy elimination ambassador, this book recalls the initiatives he has promoted and led, and analyses their value and effectiveness, with a view to identifying lessons to be learned.The volume's expert contributors focus on five themes promoted and driven forward by Mr Sasakawa: Eliminating Leprosy as a Public Health Problem; Leprosy as a Human Rights Issue; the Establishment of the Rights of Primary Stakeholders; Expanding the Range of Awareness-Raising Activities and Developing New Partners; and Leprosy Control in the Post-Elimination Era. In synthesizing and assessing these efforts, A Global Impact offers an important contribution to the future elaboration of measures against leprosy, and infectious diseases generally.

A French-Algerian journalist offers unique insight into crisis-ridden France-how it got there and what can be done about it.

Why was Winston Churchill so vindictive towards India and Indians?

A comprehensive examination of the nature of power in the Gulf, comparing and contrasting its origins, exercise and opposition in six Arab countries.

A bottom-up account of how infrastructure investment from the Global South has impacted African policies and practices--and its implications for an increasingly multipolar world.

If you are reading this, you are a chronic concept-user. You have at your disposal a staggering repertoire of concepts, which you use round the clock to great effect. Many of these concepts correspond to mundane categories such as doorknob, Tuesday and pigeon. Other of your concepts are so entangled with things that matter to you that mere mention of them may trigger a cascade of associations and emotions. Consider: Grief. Intimacy. Betrayal. Compassion. Genocide. The concepts you possess are not inert objects that sit like ornaments on some shelf in your mind. They are the very tools which you use to plan; think through problems; navigate and interact with a world of familiar objects, people and events; and to understand and formulate sentences. The measure of good politics, good science, good poetry and, of course, good philosophy, is very often the skilful use of concepts.

Generally speaking, philosophers have avoided discussing the topic of disability. Some believe that issues involving disability are to "be addressed outside the realm of justice, through charity or acts of benevolence" (Riddle and Bickenbach 4). Others believe that disability studies are an ". . . exploration solely for disability advocates or theor ists . . ." (Riddle and Bickenbach 2). Regardless of the reasoning, the consequences are the same: disability, disability studies, and disabled philosophers continue to be left out of philosophical discussions as a whole. However, there have been some phil osophical discussions that gently skirt around the idea of disabled people. In Book One of the disability -whether he intended to or not -Politics , Aristotle implicitly references when he says that "he who is unable to live in society, or who has no ne ed because he is sufficient for himself, must be either a beast or a god . . ." (Aristotle and Jowett 3). In other words, a person that functions in a way that differs from most of the culture around them must be something other than human. It is completel y impossible, according to Aristotle, that a human behave, look, or think differently than those around them. Therefore, disabled people must be either "a beast or a god." Both ends of this statement are problematic because no matter what, the disabled sub ject is no longer a person. As a god, the disabled subject is incapable of being viewed as a part of human society, and will inevitably fail to live up to the extraordinarily high expectations set -due to the fact that they are not actually a god. As a b east, the disabled subject is still incapable of being a full member of human society, but has no autonomy to create the world in which they want to live.

Saliha, translated, means 'virtuous'. A question becomes timeless not because it lacks an answer, but also because it requires revisiting as contexts change. So, in our ever- changing, post-normal world, the time is ripe to ask: What does it mean to be a good person or to bring out the good in others or society? Whereas 'virtues discourse' largely revolves around ethics dominated by Ancient Greek and modern or contemporary Western thought, this issue seeks a more critical analysis of Islamic and other non-Western virtues. We will explore other, less-often-heard, harder-to- name virtues, fit for the present era.

A high-level insider's account of how China and India are locked in an ongoing struggle for supremacy in Asia.

The fascinating tale of humankind's journey from owning nothing to being owned-by our stuff. Why, when and how did our needs become world-destroying addictions?

An original analysis of narratives of stability in three Gulf states. How has this concept influenced policy-making since the Arab Spring?

Lin is a leading biological researcher. She has received a job offer of $60,000 at a corporation developing anti-balding technology, and a governmental grant offer of $30,000 for her proposal to research solutions to neglected diseases in impoverished areas. To some, there is no obligation from the point of view of social justice to take the government position over the corporate position; in her personal choices, she has complied with and supported just institutions, which is all that is needed. To others, there very well may be a social justice obligation. The issue that this divergence in opinion is about has amassed many names: Cohen calls it what the "eye of justice" focuses on (Rescuing 16), Tan "the site of justice" (Justice 34), and Rawls "the primary subject of justice" (Rawls 3). The issue is important theoretically, with respect to how we categorize what things are a subject of justice, and practically, with respect to how we are obligated in our personal choices.1

Ten years after Libya descended into conflict, the contours of a new society are emerging. How has violence remade the country--what has happened to inter-community and inter-personal relations, to social hierarchies and elite composition? Which new groups, networks and identities have formed through conflict, and how has this transformed power structures, modes of capital accumulation and governance at the local and national levels? How has the violence contributed to create new communities, both inside the country and in exile? This volume brings together leading researchers, both foreign and Libyan, to examine the deep changes undergone by Libya's society amid civil war. These transformations are bound to shape the country for decades to come, and will influence its relations with the outside world. By addressing neglected yet crucial aspects of social change amid violence, the contributors substantially broaden the picture of Libyan society beyond the current confines of scholarship, as well as enriching wider debates in Conflict Studies.

A great many philosophers suggest that we can exercise epistemic agency. Notably, they include Ernest Sosa, Linda Zagzebski, Christine Korsgaard, John McDowell, Christopher Peacocke, Pamela Hieronymi, Martin Steup, Joseph Raz, Alvin Goldman, and Miranda Fricker.1 Indeed, for a variety of reasons, it is supposedly crucial that we do. For example, the exercise of epistemic agency supposedly enters into the explanation of belief formation and knowledge acquisition; it is said to be necessary for knowledge attribution, rationality, normativity, and responsibility. So what is epistemic agency? Of course, just as there is a plurality of philosophers who maintain that we exercise epistemic agency there is a plurality of ways in which it has been characterized. Nevertheless, we can get a general idea of what it is without getting caught up in the particulars of the accounts

How have decision-makers in Westminster and beyond fanned the flames of national division? Can this disunited kingdom come together once again?

An insight into the myriad competing forces that affect political decision-making in countries as diverse as Iraq, Nepal, Ukraine and Tanzania.

A compelling exploration of Bosniak political identity, chronicling the development of a nation and its people in the wake of catastrophe.

A no-holds-barred account of how German society struggles with its colonial legacy.