By Richard K. Betts
Edited by way of essentially the most popular students within the box, Richard Betts' Conflict After the chilly War assembles vintage and modern readings on enduring difficulties of foreign protection.
Offering wide ancient and philosophical breadth, the rigorously selected and excerpted choices during this well known reader support scholars have interaction key debates over the way forward for battle and the hot types that violent clash will take. Conflict After the chilly War encourages nearer scrutiny of the political, monetary, social, and army components that force warfare and peace.
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Additional resources for Conflict After the Cold War: Arguments on Causes of War and Peace
Betts, “Conflict of Cooperation? Three Visions Revisited,” Foreign Affairs 89, no. 6 (November/December 2010). FRANCIS FUKUYAMA The End of History? In watching the flow of events over the past decade or so, it is hard to avoid the feeling that something very fundamental has happened in world history. The past year has seen a flood of articles commemorating the end of the Cold War, and the fact that “peace” seems to be breaking out in many regions of the world. Most of these analyses lack any larger conceptual framework for distinguishing between what is essential and what is contingent or accidental in world history, and are predictably superficial.
But the concept of history as a dialectical process with a beginning, a middle, and an end was borrowed by Marx from his great German predecessor, Georg Wilhelm Friedrich Hegel. For better or worse, much of Hegel’s historicism has become part of our contemporary intellectual baggage. The notion that mankind has progressed through a series of primitive stages of consciousness on his path to the present, and that these stages corresponded to concrete forms of social organization, such as tribal, slave-owning, theocratic, and finally democratic-egalitarian societies, has become inseparable from the modern understanding of man.
Surely free markets and stable political systems are a necessary precondition to capitalist economic growth. But just as surely the cultural heritage of those Far Eastern societies, the ethic of work and saving and family, a religious heritage that does not, like Islam, place restrictions on certain forms of economic behavior, and other deeply ingrained moral qualities, are equally important in explaining their economic performance2. And yet the intellectual weight of materialism is such that not a single respectable contemporary theory of economic development addresses consciousness and culture seriously as the matrix within which economic behavior is formed.