"This book is both a comprehensive review and a thoughtful critique of the development of political science as an academic discipline in this century. David Ricci eloquently describes the tragic dilemma of political science in America: when political scholars deal with politics in a scientific fashion, they reveal facts that contradict democratic expectations; when the same scholars seek to justify those expectations, their moral arguments carry little professional weight."--Jacket.

This study of the political significance of theories of tragedy and ordinary language uses of "tragedy" offers a fresh perspective on democracy in contemporary times.

In this book J. Peter Euben argues that Greek tragedy was the context for classical political theory and that such theory read in terms of tragedy provides a ground for contemporary theorizing alert to the concerns of post-modernism, such as normalization, the dominance of humanism, and the status of theory. Euben shows how ancient Greek theater offered a place and occasion for reflection on the democratic culture it helped constitute, in part by confronting the audience with the otherwise unacknowledged principles of social exclusion that sustained its community. Euben makes his argument through a series of comparisons between three dramas (Aeschylus' Oresteia, Sophocles' Oedipus Tyrannos, and Euripides' Bacchae) and three works of classical political theory (Thucydides' History and Plato's Apology of Socrates and Republic) on the issues of justice, identity, and corruption. He brings his discussion to a contemporary American setting in a concluding chapter on Thomas Pynchon's The Crying of Lot 49 in which the road from Argos to Athens, built to differentiate a human domain from the undefined outside, has become a Los Angeles freeway desecrating the land and its people in a predatory urban sprawl.

"A superb book.…Mearsheimer has made a significant contribution to our understanding of the behavior of great powers."—Barry R. Posen, The National Interest The updated edition of this classic treatise on the behavior of great powers takes a penetrating look at the question likely to dominate international relations in the twenty-first century: Can China rise peacefully? In clear, eloquent prose, John Mearsheimer explains why the answer is no: a rising China will seek to dominate Asia, while the United States, determined to remain the world's sole regional hegemon, will go to great lengths to prevent that from happening. The tragedy of great power politics is inescapable.

This text discusses the theory of offensive realism, arguing that states are inherently driven to gain power. The text challenges the assumption that the end of the cold war left the world a safer place; rather, in a world in which no international authority reigns, hegemony is the only true assurance of security. To suport this theory, the text provides evidence from the histoy of great power politics, demonstrating how Germany, the United States and the Soviet Union each sought to maximize power and how their actions are replicated in other case studies from around the world.

This wide-ranging and provocative book locates the origin of political science in the everyday world of ancient Greek life, thought, and culture. Arlene Saxonhouse contends that the Greeks, confronted by the puzzling diversity of the physical world, sought an unseen and unifying force that would constrain and explain it. This drive toward unity did more than place the mind over the senses: it led the Greeks to play down the very real differences - in particular the female, the family, and sexuality - in both their political and personal lives. While the dramatists and Plato captured the tragic consequences of trying to do so, it was not until Aristotle and his Politics did the Greek world - and its heirs - have a true science of politics, one capable of embracing diversity and accommodating conflict. Much of the book's force derives from Saxonhouse's masterful interweaving of Greek philosophy and drama, her juxtaposition of the thought of the pre-Socratics, Plato, and other philosophers to the cultural life revealed by such dramatists as Aristophanes and Aeschylus. Her approach opens up fresh understandings of such issues as the Greeks' fear of the feminine and their attempts to ignore the demands that gender, reproduction, and the family inevitably make on the individual and the family. The Fear of Diversity represents an important contribution to political philosophy, classics, and gender studies.