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This article traces the emergence of an archipelago-like landscape of distinct legal and economic spaces throughout the long midcentury. Consisting of tax havens, offshore financial markets, flags of convenience, and economic free zones, this archipelago allowed free-market capitalism to flourish on the sidelines of a world increasingly dominated by more sizable and interventionist nation-states. It argues that certain characteristics of the rise of free-market capitalism since the 1970s and 1980s were previously practiced in the offshore archipelago, only to move back to Europe and North America with the rise of neoliberalism.

The recent emergence of global anti-capitalist and anti-war movements have created a space within which Marxism can flourish in a way as it has not been able to for a generation. This book shows that by disassociating Marxism from the legacy of Stalinism, Marxist historiography need not retreat before the criticisms from theorists and historians. It also shows that, once rid of this incubus, Marx's theory of history can be shown to be sophisticated, powerful and vibrant. The book argues that Marxism offers a unique basis to carry out a historical research, one that differentiates it from the twin failures of the traditional empiricist and the post-modernist approaches to historiography. It outlines Marx and Engels' theory of history and some of their attempts to actualise that approach in their historical studies. The book also offers a critical survey of debates on the application of Marx's concepts of 'mode of production' and 'relations of production' in an attempt to periodise history. Marxist debates on the perennial issue of structure and agency are considered in the book. Finally, the book discusses competing Marxist attempts to periodise the contemporary post-modern conjuncture, paying attention to the suggestion that the post-modern world is one that is characterised by the defeat of the socialist alternative to capitalism.

\"Few moments in history have seen as many seismic transformations as 1979. That single year marked the emergence of revolutionary Islam as a global political force, the beginning of market revolutions in China and Britain that would radically alter the international economy, and the first stirrings of the resistance movements in Eastern Europe and Afghanistan that ultimately led to the collapse of the Soviet Union. In Strange Rebels, veteran journalist Christian Caryl shows how the world we live in today and the problems that plague it began to take shape in this pivotal year.\"--Back cover.

Throughout human history, the quest for truth has not been confined solely to the realm of reason. Man's relationship with the spiritual and the divine has been shaped within the framework of tradition-based knowledge and revelation. Fritjof Schuon's ideas offer important clues for understanding the rupture experienced by humanity in its search for truth in the modern world, where the relationship with divine knowledge based on tradition has been destroyed. In this context, the concept of eternal wisdom lies at the heart of Schuon's ideas. On the one hand, Schuon highlights the support of eternal wisdom in man's spiritual journey, while on the other hand, he attempts to explain the obstacles that secularisation presents to this process. According to Schuon, contemporary man, shaped by the conceptual framework of modernism, has severed his connection with the sacred. This disconnection has led to alienation on an individual and societal level, causing an existential crisis. According to him, human nature requires contact with the transcendent, but with modernity, this contact has weakened and humans have become limited to the material, sensory, and temporary. Schuon states that alienation and crises began both individually and socially when man became estranged from the spiritual and was condemned to the worldly. Modern thought lacks the power to produce solutions to these alienations and crises. Therefore, Schuon argues that spiritual disciplines rooted in metaphysical traditions can provide solutions to the problems of individuals and society. According to him, when a person builds a life based on traditional teachings, both their inner world will be illuminated and their spiritual journey will be facilitated. Schuon argues that, based on the theses of mystical thought on the one hand and the tenets of traditionalist understanding on the other, it is possible to counter the negative effects of secularization, and that this can only be done within the framework of eternal wisdom. This study aims to examine, from a philosophical perspective, how the concepts of eternal wisdom and worldliness are shaped within opposing structures in Fritjof Schuon's thought, the effects of these concepts on humans and society, and how they explain the epistemological-ontological fractures of the modern world. Therefore, the philosophical background of these concepts, which form the basis of Schuon's thought, is examined in detail, and the solutions the thinker offers to these problems are discussed in historical and contemporary contexts. Based on analytical methods and conceptual analysis, the historical and philosophical origins of the concepts of eternal wisdom and worldliness are examined, followed by Schuon's original interpretations and proposed solutions to the problems. In this context, Schuon's fundamental ideas have been analyzed in their most general sense and interpreted in depth from a hermeneutic perspective. However, these interpretations strive not to stray from the systematic coherence of meaning presented by the thinker. The process of deep interpretation and conceptual analysis that we methodologically follow in this study has progressed with due consideration for the internal consistency and conceptual patterns in Schuon's thoughts.

\"Over the past two decades, transnational history has become an established term describing approaches to the writing of world or global history that emphasise movement, dynamism and diversity. This book investigates the emergence of the 'transnational' as an approach, its limits, and parameters.0It focuses particular attention on the contributions of postcolonial and feminist studies in reformulating transnational historiography as a move beyond the national to one focusing on oceans, the movement of people, and the contributions of the margins. It ends with a consideration of developing approaches such as translocalism. The book considers the new kinds of history that need to be written now that the transnational perspective has become widespread. Providing an accessible and engaging chronology of the field, it will be key reading for students of historiography and world history\"--Page 4 of cover.