'Politics' is a noun that points to a field or sphere of human activity and interaction. 'Political' is an adjective that usually associates with other names to qualify and specify them. Political behaviour, political institutions, political participation and political groups denote special kinds of behaviour, institutions, participation and groups whose specialty resides in their being 'political'. What does this specification refer to? This is the question that this book aims to answer. The book unpacks the 'politics' understood as the production and distribution of 'behavioural compliance, ' as opposed to the view of politics as a distribution of values, an aggregation of preferences or a solution to social dilemmas. Starting from a motivational definition of elementary political action, the endeavour proceeds to a differentiation of compliance instigations in different social fields of interaction, characterised by various levels of confinement of the actors and of monopolisation of command.

This landmark theory of interpersonal relations and group functioning argues that the starting point for understanding social behavior is the analysis of dyadic interdependence. Such an analysis portrays the ways in which the separate and joint actions of two persons affect the quality of their lives and the survival of their relationship. The authors focus on patterns of interdependence, and on the assumption that these patterns play an important causal role in the processes, roles, and norms of relationships. This powerful theory has many applications in all the social sciences, including the study of social and moral norms; close-pair relationships; conflicts of interest and cognitive disputes; social orientations; the social evolution of economic prosperity and leadership in groups; and personal relationships.

Unlike most theories of the human self that are generally based on conjecture, this book describes a new scientific theory of the human self and its states of consciousness. This theory is formulated using the revealed knowledge found in the Holy Scriptures along with the principles of physics. In a quest for the ultimate truth, the book attempts to understand the relationship between man and his Creator. Dr. Naqvi describes the universal principle of complementarity of creation that shows that the world of matter is not mutually exclusive to the spirit world, but both are complementary to each other. The three major holy scriptures of monotheistic faith describe the human spirit as a breath from the spirit of God. It is termed divine spark in man. The book explains that the divine spark is a seed of divine attributes of truth, goodness, compassion, and justice. A major outcome of this notion is that all humans are equal members of the family of God, irrespective of race, color, or creed and deserving mutual respect and compassion. Questions are answered about the origin of human spirit, purpose of human creation, spirit-matter interaction, and the basis of ethics. Findings of prominent neurosurgeons show that the spirit (soul) is an autonomous entity that can exist without a physical vehicle, which takes the inquisitive reader into a mind-blowing conclusion. This book is a response to the growing need among academics and thinking masses for scientific explanations of spirituality, psychology, philosophy, mysticism, religion, and paranormal phenomena. Over the past twenty-five years, the author has presented the theory in various universities in psychology and theology departments globally. This book may serve as course material for university-level psychology, philosophy, and theology departments. In brief, the unique theory presented in this book can be described as the science of spirituality.

In recent years, a great deal has been written on the topic of aggression; another book on the same topic might seem superfluous at this time. However, the present volume is not just-or even primarily-about aggres sion. It is, rather, a book on anger. Anger and aggression are closely related phenomena, and it is not possible to discuss one without the other. Yet, not all anger is aggressive, nor can all aggression be attributed to anger. Therefore, somewhat different considerations apply to each. Even more importantly, the type of theoretical generalizations one can make differs depending upon whether the primary focus is on anger or aggression. The present volume is subtitled "an essay on emotion." This indicates that the generalizations to be drawn have more to do with emotional responses (e.g., grief, love, envy, etc.) than with various forms of aggression (e.g., riots, war, crimes of violence, etc.). Stated somewhat differently, anger is here being used as a paradigm case for the study of emotion, not for the study of aggression.