It has become almost an article of faith that China's rise is destined to produce confrontation, it not outright conflict, with the west. But there is hope amidst the gloom. China's transition to an innovation- and services-driven economy will require fundamental institutional and political reforms which are likely to produce greater convergence with those of the west.

Annette Idler will discuss the research and conclusions reached in her new book from OUP. The book will be available to purchase at a discounted price.


A wine and canape reception will follow.

Borderlands are often the space where the nexus between economic development, conflict, crime, politics and identity are at its most dynamic.

Despite a relationship between gender and support for populist causes in cross-national research, the role of gender has been missing in analysis of support for Brexit, probably because women and men showed no average aggregate-level differences in voting Leave or Remain. This, we argue, misses an important part of the explanation for Britain’s vote to leave the European Union.

Abstract: Why are certain responses to past human rights violations considered instances of transitional justice while others are disregarded? This talk interrogates the history of the discourse and practice of the field to answer that question. Zunino argues that a number of characteristics inherited as transitional justice emerged as a discourse in the 1980s and 1990s have shaped which practices of the present and the past are now regarded as valid responses to past human rights violations.

We are pleased to announce that applications are now being accepted for the 2019 Oxford Graduate Conference in Political Theory, to be held on the 29th and 30th April 2019 at Nuffield College, University of Oxford.

One of the gravest distortions of the discussion on the modern, liberal-democratic nation-state has been the prevalence of a secularist epistemology as the basis for this discussion. This epistemology serves the configuration of power of the nation-state by identifying it with the “secular” realm of rational politics, relegating “religion” to the realm of the irrational, private and apolitical.