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Corruption is a serious threat to prosperity, democracy and human well-being, with mounting empirical evidence highlighting its detrimental effects on society. Yet defining this threat has resulted in profound disagreement, producing a multidimensional concept. Tackling this important and provocative topic, the authors provide an accessible and systematic analysis of how our understanding of corruption has evolved. They identify gaps in the research and make connections between related concepts such as clientelism, patronage, patrimonialism, particularism and state capture. A fundamental issue discussed is how the opposite of corruption should be defined. By arguing for the possibility of a universal understanding of corruption, and specifically what corruption is not, an innovative solution to this problem is presented. This book provides an accessible overview of corruption, allowing scholars and students alike to see the far reaching place it has within academic research.
Corruption is a serious threat to prosperity, democracy and human well-being, with mounting empirical evidence highlighting its detrimental effects on society. Yet defining this threat has resulted in profound disagreement, producing a multidimensional concept. Tackling this important and provocative topic, the authors provide an accessible and systematic analysis of how our understanding of corruption has evolved. They identify gaps in the research and make connections between related concepts such as clientelism, patronage, patrimonialism, particularism and state capture. A fundamental issue discussed is how the opposite of corruption should be defined. By arguing for the possibility of a universal understanding of corruption, and specifically what corruption is not, an innovative solution to this problem is presented. This book provides an accessible overview of corruption, allowing scholars and students alike to see the far reaching place it has within academic research.
Modern perceptions of cross-cultural encounters between Europe and the Islamic empires have centered around the differences between the European and Islamic systems of political organization in an effort to valorize Western political values and styles of rulership. The present article challenges some of the assumptions that inform scholarship on contacts between Europe and the Islamic world in the early modern period by pointing to hitherto unexplored affinities between the Florentine and Islamic traditions of political thought. In particular, it investigates the use of ancient Greek theories of the four humors/elements of the human body in an extensive corpus of writings produced by seminal political theorists, historians, and figures of intellectual and political life in early modern Florentine (Niccolò Machiavelli, Francesco Guicciardini, Donato Giannotti), Persian (Ṭūsī, Dawwānī, Kāshifī), Mughal (Khwāndamīr, Abūʾl-Fazl), and Ottoman (Kınalızâde, Kâtib Çelebi) traditions from the thirteenth to the seventeenth centuries. My analysis demonstrates that Galen’s humoral theory served the aforementioned writers as a conceptual tool for identifying the mutual dependency of the component parts of the body politic as one of the key determinants of domestic balance and harmony and for theorizing remedies against strife and friction.
During the early modern era foodways were an important signifier of identity. This is evident in the extensive body of literature produced by the growing number of Europeans who ventured into the Mediterranean, especially the lands of the Ottoman Empire. These travelers commented at length on the foods they encountered, their preparation, and how they were consumed. They drew on widely known classical models, as well as their own familiar foodways, to produce culinary geographies that delineated stark boundaries between East and West, Islam and Christianity, and that inscribed alterity and barbarity onto Ottoman culture. Ottomans ate undercooked bread, adulterated with seeds and spices, and meat prepared in an unrefined fashion that was barely removed from its natural state. They consumed this food while seated on the ground and without the benefit of civilized utensils, and hypocritically washed it all down with large quantities of wine. In the early modern Mediterranean world who you were was defined, at least partly, by what you ate and how you ate it.
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