- •17. Social paradigm, social life and social-cultural characteristics of a political actor
- •18. The paradigms of conflict and consensus.
- •23)Al-farabi about illusive and false happiness
- •46. The three-world typology.
- •47. Western Polyarchies And their typical features.
- •48 Post-communist regims and their features.
- •49. The similar characteristics of East Asian regions.
- •50. Islamic regimes and the rise of Islam as a political force
- •51. The key features of a military regime
- •52. Democracy. Its concepts and meanings
- •53.The people, group and individual in the conceptions of democracy.
- •54. Realization of power. The conceptions of direct and representative democracy.
- •55.Distinctive features of modern democracy. Parliamentarism.
- •56. Developing democracies in post-communist countries
- •57. Democratic values in the West and East: problems and perspectives
- •58. Basic actors of political relations
- •59. Social Stratification
- •60. The main conceptions of the Political elite
- •63 Reasons of origin of the state and two global stages in its development.
- •64) The forms of government in the state.
- •67. The institution of referendum and its role in democratic state
- •68. The legal and social(welfare) states, civil society (Правовые и социальные государства,гражданского общества
- •71. The main roles, fulfilled by state
- •72. Political culture, its place and role in in modern society.
- •73. Subcultures and their influence on the development of political culture.
- •74. Traditions and customs as the language of culture .Their rple in politics
- •82) Varieties of nationalism in western political science
- •84. Foreign Policy in the Traditional Society (slavery, feudalism):
- •86. The Vienna congress and the “European Concert”
- •87. The Versailles-Washington System
- •88. Main conceptions of international relations
- •89. Globalization: its concepts, reasons, positive and negative sides
- •90 Билет
84. Foreign Policy in the Traditional Society (slavery, feudalism):
interaction of social strata and structures in the struggle for participation in foreign affairs of the state was expressed more quickly than in national affairs
foreign policy was considered as an exclusive prerogative of the supreme power, the sphere of activity of a lord or a relatively narrow group of people, participating in government
the states aspired to realize their influence through interstate relations, offering alliances(patronage and protection), playing off one people against another(on the principle of “divide and rule”), tries to manipulate by more or less secret means.
85. The Contribution of Cicero, Augustine, Aquinas and of others into the theory of international politics.
International or world politics is the core of international relationship. International politics is making processes, making and implementing decisions that affect the life of the world community. In the modern international politics operates a huge number of different actors. But until now, the prevailing view is that the main actors in world politics are the states and groups (unions) states.
Important in the teaching of Cicero is the consideration of the citizen as a subject of legal communication. He also the first time highlights the "right of people", an essential principle of which is the need to comply with the obligations imposed by international treaties. The state, according to Cicero, based on universal reason and justice, it is also a matter of people, and is the result of an agreement on the rights and interests of the community.
Bishop Augustine advanced teaching of the two cities: divine and human. According to this doctrine all people belong to one of these "cities". Human City - City of the Damned is a God of people wicked, who are doomed to perish. City of God or the kingdom of God forms the righteous that predestined to salvation. With the coming of Christ and the establishment of the Christian Church "City of God" is being implemented through the activities of the church. Hence Ages the idea of the rule of the church over the state, spiritual authority over secular became widespread in the Middle. It is based on the idea of the universal rights of the Pope on the power of his right to appoint and dismiss the sovereigns.
Dominican monk Thomas Aquinas taught that authorities should obey only to the extent that they are blessed with spiritual power. If the power just conquered, taken from the legitimate ruler, then each shall have the right to resist it. Similarly, we can and must not obey the orders of the authorities, if they prescribe sinful acts. Thomas Aquinas was a supporter of the monarchy. However, he distinguished between two types of monarchies: absolute and political. Political monarchy he considered preferable as it monarchs governed by the law and act within it.
He believed that the basis of political behavior are profit and power in politics should be based on force rather than morality, which can be neglected and the presence of a good purpose. Hence the conclusion that the policy ends justify the means. There are two ways to achieve the objectives: the way of the law and the path of violence. The first way is the way of human, the second is the wild animals’ one. Sovereigns should be able to use both methods.