Unconditional Equality examines Mahatma Gandhi’s critique of liberal ideas of freedom and equality and his own practice of a freedom and equality organized around religion. It reconceives satyagraha (passive resistance) as a politics that strives for the absolute equality of all beings. Liberal traditions usually affirm an abstract equality centered on some form of autonomy, the Kantian term for the everyday sovereignty that rational beings exercise by granting themselves universal law. But for Gandhi, such equality is an “equality of sword”—profoundly violent not only because it excludes those presumed to lack reason (such as animals or the colonized) but also because those included lose the power to love (which requires the surrender of autonomy or, more broadly, sovereignty). Gandhi professes instead a politics organized around dharma, or religion. For him, there can be “no politics without religion.” This religion involves self-surrender, a freely offered surrender of autonomy and everyday sovereignty. For Gandhi, the “religion that stays in all religions” is satyagraha—the agraha (insistence) on or of satya (being or truth). Ajay Skaria argues that, conceptually, satyagraha insists on equality without exception of all humans, animals, and things. This cannot be understood in terms of sovereignty: it must be an equality of the minor.

Why equality cannot be conditional on a shared human “nature” but has to be for all For centuries, ringing declarations about all men being created equal appealed to a shared human nature as the reason to consider ourselves equals. But appeals to natural equality invited gradations of natural difference, and the ambiguity at the heart of “nature” enabled generations to write of people as equal by nature while barely noticing the exclusion of those marked as inferior by their gender, race, or class. Despite what we commonly tell ourselves, these exclusions and gradations continue today. In Unconditional Equals, political philosopher Anne Phillips challenges attempts to justify equality by reference to a shared human nature, arguing that justification turns into conditions and ends up as exclusion. Rejecting the logic of justification, she calls instead for a genuinely unconditional equality. Drawing on political, feminist, and postcolonial theory, Unconditional Equals argues that we should understand equality not as something grounded in shared characteristics but as something people enact when they refuse to be considered inferiors. At a time when the supposedly shared belief in human equality is so patently not shared, the book makes a powerful case for seeing equality as a commitment we make to ourselves and others, and a claim we make on others when they deny us our status as equals.

B.R. Ambedkar, the architect of India's constitution, and M.K. Gandhi, the Indian nationalist, two figures whose thought and legacies have most strongly shaped the contours of Indian democracy, are typically considered antagonists who held irreconcilable views on empire, politics, and society. As such, they are rarely studied together. This book reassesses their complex relationship, focusing on their shared commitment to equality and justice, which for them was inseparable from anticolonial struggles for sovereignty. Both men inherited the concept of equality from Western humanism, but their ideas mark a radical turn in humanist conceptions of politics. This study recovers the philosophical foundations of their thought in Indian and Western traditions, religious and secular alike. Attending to moments of difficulty in their conceptions of justice and their languages of nonviolence, it probes the nature of risk that radical democracy's desire for inclusion opens within modern political thought. In excavating Ambedkar and Gandhi's intellectual kinship, Radical Equality allows them to shed light on each other, even as it places them within a global constellation of moral and political visions. The story of their struggle against inequality, violence, and empire thus transcends national boundaries and unfolds within a universal history of citizenship and dissent.

From the Revolutionary War through the Civil War to the debates of today, the passion for equality has been one of the keystones of American society. This study offers an historical survey of the idea of equality in America, a philosophical analysis of the concept, and a proposal for a more balanced integration of equality in the structure of American society. The Passion for Equality is an important book grounded in the traditions of John Rawls and Robert Nozick. It is recommended for philosophers, ethicists, economists, political scientists, and social theorists of all political persuasions.

The paper deals with one of the significant aspect of fairness in criminal cases, the concept of "equality of arms". The considerations focus initially on the analysis of the scope and meaning of the notion of "equality of arms" in the case-law of the European Commission and the European Court of Human Rights under Article 6 of the European Convention on Human Rights. The author reviewed the Strasbourg case-law on the concept of "equality of arms" in the context of three different but connected procedural topics: equality between the parties in the institutional framework of criminal proceedings, "equality of arms" principle in the evidentiary proceedings in general and "equality of arms" under Article 6 of the Convention in the jurisprudence concerning criminal trials involving anonymous witnesses. Subsequent chapters of the paper survey the application of this notion to different models of criminal procedure, namely to the common law system (of which England is a good example) and to the model of procedure adopted in the countries of Continental Europe (e.g. Germany and Poland). The analysis does not provide for a comprehensive treatment of all national regulations concerning the issue of equality between the parties in a criminal process. Its objective is rather to emphasise the general approach to the principle of "equality of arms" in different models of criminal justice. The final chapter of the paper focuses on the issue of the possible convergence of different models of criminal procedure adopted in Europe with the one model based on the standards and principles emerged form the jurisprudence of the organs of the Convention.

Global Garbage examines the ways in which garbage, in its diverse forms, is being produced, managed, experienced, imagined, circulated, concealed, and aestheticized in contemporary urban environments and across different creative and cultural practices. The book explores the increasingly complex relationship between globalization and garbage in locations such as Beirut, Detroit, Hong Kong, London, Los Angeles, Manchester, Naples, Paris, Rio de Janeiro and Tehran. In particular, the book examines how, and under what conditions, contemporary imaginaries of excess, waste, and abandonment perpetuate – but also sometimes counter – the imbalances of power that are frequently associated with the global metropolitan condition. This interdisciplinary collection will appeal to the fields of anthropology, architecture, film and media studies, geography, urban studies, sociology, and cultural analysis.

Constituting Equality addresses the question, how would you write a constitution if you really cared about gender equality? The book takes a design-oriented approach to the broad range of issues that arise in constitutional drafting concerning gender equality. Each section of the book examines a particular set of constitutional issues or doctrines across a range of different countries to explore what works, where, and why. Topics include: governmental structure (particularly electoral gender quotas); rights provisions; constitutional recognition of cultural or religious practices that discriminate against women; domestic incorporation of international law; and the role of women in the process of constitution making. Interdisciplinary in orientation and global in scope, the book provides a menu for constitutional designers and others interested in how the fundamental legal order might more effectively promote gender equality.

Studies of African economic development frequently focus on the daunting challenges the continent faces. From recurrent crises to ethnic conflicts and long-standing corruption, a raft of deep-rooted problems has led many to regard the continent as facing many hurdles to raise living standards. Yet Africa has made considerable progress in the past decade, with a GDP growth rate exceeding five percent in some regions. The African Successes series looks at recent improvements in living standards and other measures of development in many African countries with an eye toward identifying what shaped them and the extent to which lessons learned are transferable and can guide policy in other nations and at the international level. The second volume in the series, African Successes: Human Capital turns the focus toward Africa’s human capital deficit, measured in terms of health and schooling. It offers a close look at the continent’s biggest challenges, including tropical disease and the spread of HIV.

This volume brings the remarkable writings of Russian liberal thinker Boris Nikolaevich Chicherin (1828-1904) to English-language readers for the first time. The collection includes key essays in which Chicherin addresses the central political and social problems that confronted Russia from 1855 to the opening years of the twentieth century. Chicherin's ideological alternatives to the Bolshevik plan for revolutionary transformation of Russia not only provide valuable historical insights, but also are highly relevant to current political discussion of liberalism in Russia and in the West. In a comprehensive introduction to the book, G. M. Hamburg discusses the development of Chicherin's thought and places it in historical context. Chicherin, Hamburg says, was a powerful and sophisticated but often misunderstood defender of civil and political rights. Like his fellow liberals in Russia, Chicherin was heavily influenced by German idealism and particularly by Hegel. He departed from many, however, in favoring a market economy and advocating that reform efforts be tailored to local conditions and traditions. In this collection Chicherin explores such contemporary issues as the abolition of serfdom, Russian education, and the need for a constitution. He also tackles broad philosophical problems--the nature of liberty and equality, styles of political discourse--and comments on such philosophers as Plato, Aristotle, More, Machiavelli, Montesquieu, Hegel, and Marx.

That all human beings are one another's moral equals is taken by many to be the fundamental premise of contemporary moral, political and legal theory. It is also the demand of individuals and groups to be treated as equals that drives much of political practice and protest today. However, what does such a claim of 'basic equality' between human beings mean? How can it possibly be true, given that we are unequals in almost every other aspect of our lives? And, who, exactly, is meant to fall within its scope? This volume brings together leading thinkers on basic equality to address these questions. Collectively, they explore the concept of equality in history and criticism, analysing and presenting solutions to the most pressing challenges that have been raised against the principle.