For dealing with an increasingly chaotic and violence-prone world, Higher Realism offers a grand strategy that rejects the imperial thrust of recent U.S. foreign policy as well as the conventional "realist" approach of focusing only on U.S. interests. The emerging world order is one in which many powers of various sorts-states and nonstate actors, large and small, allies and adversaries-have an essential role. Seyom Brown calls this the emergent international "polyarchy," and argues that neither the assertive interventionism of the neoconservatives nor the cool, nonideological geopolitics of the conventional realists is the appropriate response. Instead, responsive to how U.S. interests have become inextricably bound up with world interests, Brown proposes a foreign policy of higher realism centered on cooperation to ensure the security and well-being of all. Brown defines and analyzes those common interests in the environment, peace and security, health and economic vitality, human rights and democracy, and transnational accountability. He faults the arrogant assumption that what is good for the United States is ipso facto good for the world, insisting rather that U.S. policies for global development must respect religious and cultural diversity. Brown's approach transcends the traditional dichotomies of realism versus idealism and self-interest versus altruistic morality. The recommended programs and policies are designed to help a new U.S. presidential administration reformulate a foreign policy that will ensure national security and promote international well-being: higher realism in philosophy and practice.

For dealing with an increasingly chaotic and violence-prone world, Higher Realism offers a grand strategy that rejects the imperial thrust of recent U.S. foreign policy as well as the conventional "realist" approach of focusing only on U.S. interests. The emerging world order is one in which many powers of various sorts-states and nonstate actors, large and small, allies and adversaries-have an essential role. Seyom Brown calls this the emergent international "polyarchy," and argues that neither the assertive interventionism of the neoconservatives nor the cool, nonideological geopolitics of the conventional realists is the appropriate response. Instead, responsive to how U.S. interests have become inextricably bound up with world interests, Brown proposes a foreign policy of higher realism centered on cooperation to ensure the security and well-being of all. Brown defines and analyzes those common interests in the environment, peace and security, health and economic vitality, human rights and democracy, and transnational accountability. He faults the arrogant assumption that what is good for the United States is ipso facto good for the world, insisting rather that U.S. policies for global development must respect religious and cultural diversity. Brown's approach transcends the traditional dichotomies of realism versus idealism and self-interest versus altruistic morality. The recommended programs and policies are designed to help a new U.S. presidential administration reformulate a foreign policy that will ensure national security and promote international well-being: higher realism in philosophy and practice.

At the heart of Immanuel Kant's critical philosophy is an epistemological and metaphysical position he calls transcendental idealism; the aim of this book is to understand this position. Despite the centrality of transcendental idealism in Kant's thinking, in over two hundred years since the publication of the first Critique there is still no agreement on how to interpret the position, or even on whether, and in what sense, it is a metaphysical position. Lucy Allais argue that Kant's distinction between things in themselves and things as they appear to us has both epistemological and metaphysical components. He is committed to a genuine idealism about things as they appear to us, but this is not a phenomenalist idealism. He is committed to the claim that there is an aspect of reality that grounds mind-dependent spatio-temporal objects, and which we cannot cognize, but he does not assert the existence of distinct non-spatio-temporal objects. A central part of Allais's reading involves paying detailed attention to Kant's notion of intuition, and its role in cognition. She understands Kantian intuitions as representations that give us acquaintance with the objects of thought. Kant's idealism can be understood as limiting empirical reality to that with which we can have acquaintance. He thinks that this empirical reality is mind-dependent in the sense that it is not experience-transcendent, rather than holding that it exists literally in our minds. Reading intuition in this way enables us to make sense of Kant's central argument for his idealism in the Transcendental Aesthetic, and to see why he takes the complete idealist position to be established there. This shows that reading a central part of his argument in the Transcendental Deduction as epistemological is compatible with a metaphysical, idealist reading of transcendental idealism.

Wilfrid Sellars, Idealism, and Realism is the first study of its kind to address a range of realist and idealist views inspired by psychological nominalism. Bringing together premier analytic realists and distinguished defenders of German idealism, it reveals why psychological nominalism is one of the most important theories of the mind to come out the 20th century. The theory, first put forward by Wilfrid Sellars, argues that language is the only means by which humans can learn the types of socially shared practices that permit rationality. Although wedded to important aspects of German idealism, Sellars' theory is couched in bold realist terms of the analytic tradition. Those who are sympathetic to German idealism find this realist's appropriation of German idealism problematic. Wilfrid Sellars, Idealism and Realism thus creates a rare venue for realists and idealists to debate the epistemic outcome of the mental processes they both claim are essential to experience. Their resulting discussion bridges the gap between analytic and continental philosophy. In providing original and accessible chapters on psychological nominalism, this volume raises themes that intersect with numerous disciplines: the philosophy of mind, philosophy of language, epistemology, and metaphysics. It also provides clarity on arguably the best available account of why humans can reason, be self-aware, know, and act as agents.

A fresh, effective, and enduring way to lead—starting with your next interaction Most leaders feel the inevitable interruptions in their jam-packed days are troublesome. But in TouchPoints, Conant and Norgaard argue that these—and every point of contact with other people—are overlooked opportunities for leaders to increase their impact and promote their organization's strategy and values. Through previously untold stories from Conant's tenure as CEO of Campbell Soup Company and Norgaard's vast consulting experience, the authors show that a leader's impact and legacy are built through hundreds, even thousands, of interactive moments in time. The good news is that anyone can develop "TouchPoint" mastery by focusing on three essential components: head, heart, and hands. TouchPoints speaks to the theory and craft of leadership, promoting a balanced presence of rational, authentic, active, and wise leadership practices. Leadership mastery in the smallest and otherwise ordinary moments can transform aimless activity in individuals and entropy in organizations into focused energy—one magical moment at a time.

Neoclassical realism is an important approach to international relations. Focusing on the interaction of the international system and the internal dynamics of states, neoclassical realism seeks to explain the grand strategies of individual states as opposed to recurrent patterns of international outcomes. This book offers the first systematic survey of the neoclassical realist approach. The editors lead a group of senior and emerging scholars in presenting a variety of neoclassical realist approaches to states' grand strategies. They examine the central role of the 'state' and seek to explain why, how, and under what conditions the internal characteristics of states intervene between their leaders' assessments of international threats and opportunities, and the actual diplomatic, military, and foreign economic policies those leaders are likely to pursue.

This is the first comprehensive study of how different ethical traditions deal with the central moral problems of international affairs. Using the organizing concept of a tradition, it shows that ethics offers many different languages for moral debate rather than a set of unified doctrines. Each chapter describes the central concepts, premises, vocabulary, and history of a particular tradition and explains how that tradition has dealt with a set of recurring ethical issues in international relations. Such issues include national self-determination, the use of force in armed intervention or nuclear deterrence, and global distributive justice.