A Theory of World Politics by Mathias Albert

By Mathias Albert

During this publication, Mathias Albert develops an bold theoretical framework that describes international politics as a selected social approach set in the wider political process of worldwide society. Albert's research of the historic evolution and modern type of global politics takes the idea of social differentiation as its start line. international politics is a particular, fairly contemporary kind of politics and Albert indicates how the improvement of a special process of worldwide politics first begun throughout the lengthy 19th century. The publication is going directly to determine the several varieties of social differentiation that underlie the range of latest varieties of organizing political authority in international politics. using sociological and historic views, A concept of worldwide Politics additionally displays significantly on its relation to debts of worldwide politics within the box of diplomacy and should attract a large readership in various fields.

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1 The world exhibitions – among which the 1900 Paris exhibition stands out as it combined the idea of representing the world with the consciousness of living in a time of epochal change – serve as an illustration that an orientation towards the world was often not an expression of cosmopolitan thought, but rather linked to nationalist 1 The breakdown of the certainties of Western thought about the world changed the study of the world. To the degree to which engagement with world history grew more complex in the face of an integration which was actually taking place, the social sciences turned towards specialised partial disciplines with objects of research which could be verified empirically.

It can also, however, refer to a shift in the meaning of existing ones. The term ‘world war’, for example, was already in existence around 1600, but in a completely different sense to the one we are familiar with. Then it functioned as a contrasting notion to ‘Pax Christi’ (Braun 1992: 478), while, of course, it was their global extent that made the two great wars of the twentieth century into ‘world’ wars. 7 Only in the nineteenth and twentieth centuries was ‘world’ fully stripped of religious or transcendental connotations.

The qualification ‘social’ could be seen as important here if one follows Luhmann, who argues that, next to world society as the all-inclusive social system, psychic systems (individual consciousnesses) are also systems based on processing meaning. But psychic systems are not a part of social systems: what somebody ‘really’ thinks or intends is never directly accessible (or socially relevant), only what is communicated/observed is. The ‘world’ and ‘society’ in ‘world society’ 31 understood as a posterior assembly of elementary pieces like a pile of stones, but in which, as an original unity, it creates its articulating differences out of itself and relates to itself through these differences; such differences are not pieces which could also exist and be understood separately from each other, but moments of an originally unified whole .

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