I entered college in September of 1975, a working class kid from Queens whose father, Hyman Isaac, was an unemployed linotype operator (I wonder how many of our younger readers even know what that is; it's a typesetter, a trade that no longer exists), and whose mother, Sylvia Isaac, was an office secretary. I thus enrolled at Queens College, the neighborhood school, part of the City University of New York which, in 1975, offered free tuition to all New York City high school graduates. A month later, on October 30, the New York Daily News carried one of the most famous newspaper headlines of the century: “Ford to the City: Drop Dead.” The Ford in question was Gerald Ford, the unelected President of the United States who had acceded to the office from the House of Representatives when first the Vice-President (Spiro Agnew) and then the President (Richard Nixon) resigned amid scandal and disgrace. And his “drop dead” to “the city”—New York City—was a strong declaration that the US government would not bail New York out of the severe fiscal crisis in which it was mired. That same autumn, the State of New York passed the New York State Financial Emergency Act of The City of New York, placing the city in receivership, under the fiscal control of a state-appointed Emergency Financial Control Board: EFCB. That acronym, and a second with which it was conjoined—MAC, or “Big MAC,” the Municipal Assistance Corporation, the bond authority led by Felix Rohatyn that became the veritable executive office of the city—is indelibly stamped on the psyches of all who lived in and around New York in those years. For me, a teenage college student, the most palpable effect of all of this was the abolition of tuition-free higher education in New York City in 1976—a sour note during that year's bicentennial celebration of American freedom.

The broad theme of “nature and politics” has been ubiquitous at least since Aristotle's Politics, the fourth century BCE text often considered the founding work of political science. Long before “political science” took the distinct disciplinary and institutional forms with which we are familiar, the effort to understand the sources and the range of political experience was typically linked to reflection on nature—the nature of politics, the nature of human beings, the nature of existence, and the nature of “nature” itself. In contemporary, post-World War II political science in the United States, much of this reflection about nature has until recently been linked to the work of Leo Strauss and his followers, who saw themselves as heirs to a philosophical discourse at odds with modern social science. At the same time, serious consideration of nature as a theme of political science never disappeared and in recent decades has dramatically expanded. (And of course interpretations of the science of nature, i.e., “science,” have been at the center of political science, especially since the advent of behavioralism.) One source of this expansion of interest in nature has no doubt been the growing politicization of “the environment” and heightened attention to the natural world as both the setting in which human interaction takes place and the object of extraordinary human transformation and degradation. Another source has been the politicization of identities—race, gender, sexuality—that had long been considered natural and whose contestation raised anew questions about “human nature” and its limits, variations, and transformations. A third source has clearly been the technological and theoretical development of “the natural sciences” themselves, and the growth of new discourses—evolutionary psychology, behavioral economics, neuroscience—that raise new questions about the complex relationships between the non-human dimensions of nature—physics, chemistry, biology and especially neurobiology—and human individuals and the social worlds that human individuals inhabit.

As I write this Introduction on June 1, 2013, Turkey is experiencing a fourth day of street demonstrations against the government of Prime Minister Recep Tayyip Erdogan and his Islamist-based Justice and Development Party. What began as a protest of government plans to construct a shopping mall on the site of an Istanbul green space has escalated into a broader protest of Erdogan's decade-long tenure in office. The government has thus far responded violently, and the protests have intensified. A Reuters news report summarizes the crisis:

I began drafting this Introduction on July 30, 2013, the day that Bradley (now Chelsea) Manning was convicted on 19 of 21 charges, including 6 counts of espionage, in a U.S. military court martial. Manning is a former U.S. Army intelligence analyst who covertly conveyed to WikiLeaks a massive file of over 700,000 classified documents—including battlefield reports from Iraq, reports from Afghanistan, and State Department cables—thereby publicly disclosing extensive information about U.S. military conduct, and misconduct, of the wars in Iraq and Afghanistan. Manning was subjected to harsh treatment, including solitary confinement during the first nine months of his detention, sparking public outcry and leading a UN Special Rapporteur on Torture to hold that his detention represented cruel, inhuman, and degrading treatment.

Experimental evidence in cognitive psychology and behavioral economics is transforming the way political science scholars think about how humans make decisions in areas of high complexity, uncertainty, and risk. Nearly all those studies utilize convenience samples of university students, but in the real world political elites actually make most pivotal political decisions such as threatening war or changing the course of economic policy. Highly experienced elites are more likely to exhibit the attributes of rational decision-making; and over the last fifteen years a wealth of studies suggest that such elites are likely to be more skilled in strategic bargaining than samples with less germane experience. However, elites are also more likely to suffer overconfidence, which degrades decision-making skills. We illustrate implications for political science with a case study of crisis bargaining between the US and North Korea. Variations in the experience of US elite decision-makers between 2002 and 2006 plausibly explain the large shift in US crisis signaling better than other rival hypotheses such as “Iraq fatigue.” Beyond crisis bargaining other major political science theories might benefit from attention to the attributes of individual decision-makers.

Authoritarian ruling parties are expected to be exceptionally resistant to democratization. Yet some of the strongest authoritarian parties in the world have not resisted democratization, but have embraced it. This is because their raison d'etre is to continue ruling, not necessarily to remain authoritarian. Democratization requires that ruling parties hold free and fair elections, but not that they lose them. Authoritarian ruling parties can thus be incentivized to concede democratization from a position of exceptional strength as well as extreme weakness. This “conceding-to-thrive” scenario is most likely to unfold when regimes (1) possess substantial antecedent political strengths and resource advantages, (2) suffer ominous setbacks signaling that they have passed their apex of domination, and (3) pursue new legitimation strategies to arrest their incipient decline. We illustrate this heretofore neglected alternative democratization pathway through a comparative-historical analysis of three Asian developmental states where ruling parties have democratized from varying positions of considerable strength: Taiwan, South Korea, and Indonesia. We then consider the implications of our analysis for three “candidate cases” in developmental Asia where ruling parties have not yet conceded democratization despite being well-positioned to thrive were they to do so: Singapore, Malaysia, and the world's most populous dictatorship, China.

Democratic theory assumes that successful democratic representation will create close ideological congruence between citizens and their governments. The success of different types of election rules in creating such congruence is an ongoing target of political science research. As often in political science, a widely demonstrated empirical finding, the greater congruence associated with proportional representation election rules, has ceased to hold. I suggest that systematically taking account in our theories of conditional effects of local context can often provide a remedy. The systematic incorporation of levels of political party polarization into theory of election laws and ideological congruence extended the temporal and spatial range of the theory. Data from the Comparative Manifesto research program and the Comparative Study of Electoral Systems (CSES) research program are used to test the revised theory empirically. Suggestions for generalizing our theories of political context are offered. The results of this research continue the interactions between substantive research, ongoing political events, and the great normative issues of representation and democracy.

In recent years, WikiLeaks and Anonymous have made headlines distributing confidential information, defacing websites, and generating protest around political issues. Although many have dismissed these actors as terrorists, criminals, and troublemakers, we argue that such actors are emblematic of a new kind of political actor: extraordinary bandits (e-bandits) that engage in the politics of no one via anonymizing Internet technologies. Building on Hobsbawm's idea of the social bandit, we show how these actors fundamentally change the terms of global activism. First, as political actors, e-bandits are akin to Robin Hood, resisting the powers that be who threaten the desire to keep the Internet free, not through lobbying legislators, but by “taking” what has been deemed off limits. Second, e-banditry forces us to think about how technology changes “ordinary” transnational activism. Iconic images of street protests and massive marches often underlie the way we as scholars think about social movements and citizen action; they are ordinary ways we expect non-state actors to behave when they demand political change. E-bandits force us to understand political protest as virtual missives and actions, activity that leaves no physical traces but that has real-world consequences, as when home phone numbers and addresses of public officials are released. Finally, e-banditry is relatively open in terms of who participates, which contributes to the growing sense that activism has outgrown organizations as the way by which individuals connect. We illustrate our theory with the actions of two e-bandits, Anonymous and WikiLeaks.

In any political setting, a few people will defy political authority. The main challenge for theories of rebellion is to explain when and why others join en masse. Scholarship on social movements typically develops answers to this puzzle on the basis of either of two microfoundations. Explanations that conceptualize individuals as utility-maximizers contend that they protest as a means to other ends. Explanations that see individuals as driven by values and beliefs suggest that people protest for the inherent benefit of voicing dissent. Both perspectives generate compelling explanations. Yet how do purposeful individuals act when utilitarian calculations and cherished values recommend contrary courses of action? Why might an actor prioritize one or the other at different points in time? Taking on these questions, I argue for an approach to microfoundations that focuses on emotions. Emotions such as fear, sadness, and shame promote pessimistic assessments, risk aversion, and a low sense of control. Such dispiriting emotions encourage individuals to prioritize security and resign to political circumstances, even when they contradict values of dignity. By contrast, anger, joy, and pride promote optimistic assessments, risk acceptance, and feelings of personal efficacy. Such emboldening emotions encourage prioritization of dignity and increase willingness to engage in resistance, even when it jeopardizes security. When instrumentality and values offer different answers to the question of whether to resign or rebel, therefore, emotions can shift individuals toward one or the other. I ground this argument in findings from the neurosciences and illustrate it with evidence from the 2011 uprisings in Tunisia and Egypt and the absence of an uprising in Algeria.

Even before the sharp downturn that began in 2007, many Americans were concerned about economic risks. Yet this widespread public concern has not been matched by attention from political scientists regarding how citizens experience and understand the economic risks they face or how those experiences and understandings shape their views of public policy. We develop here an argument about the role of personal economic experiences in the formation of policy attitudes that we validate using a distinctive opinion survey of our own design, fielded not long after the onset of the Great Recession. The survey tracks citizens' economic experiences, expectations, and policy attitudes within multiple domains of risk (employment, medical care, family, and wealth arrangements). These investigations show that economic insecurity systematically and substantially affects citizens' attitudes toward government's role. Citizens' economic worries largely track exposure to substantial economic shocks. Citizens' policy attitudes in turn appear highly responsive to economic worries, as well as to the experience of economic shocks—with worries and shocks creating greater support for government policies that buffer the relevant economic risk. Attitudes seem most affected by temporally proximate shocks, shocks befalling households that have weak private safety nets, and shocks occurring within the domain most relevant to the policy in question, though attitudes are also (more weakly) correlated with shocks in other domains. The magnitude of these associations rivals partisanship and ideology and almost always exceeds that for conventional measures of socio-economic status. Given the long-term increase in economic insecurity and current sluggish recovery, understanding how insecurity shapes citizens' policy attitudes and political behavior should be a major concern of political science.

Since the end of the Cold War, political scientists have radically reexamined the role that elections play in authoritarian contexts. Some argue elections are congruent with authoritarianism and actually help to stabilize non-democratic forms of rule. Others challenge this claim by arguing that elections can function as a mechanism for democratization. We test whether elections have functioned as a mechanism of change or of neo-authoritarian stability in the postcommunist world. We generally find that elections neither promote democracy nor strengthen authoritarianism. However, we do find that in energy-rich states elections promote authoritarianism, though of a somewhat more benign sort. We also find that the mechanisms of electoral participation and competitiveness thought to promote democracy function differently in the postcommunist context and explore this in greater detail through a paired case study of electoral mobilization in Slovakia and Belarus.

Many commentators refer to the U.S. overseas network of military installations as an “empire,” yet very few have examined the theoretical and practical significance of such an analogy. This article explores the similarities and differences between the basing network and imperial systems. We argue that American basing practices and relations combine elements of liberal multilateralism with “neo-imperial” hegemony. Much, but far from all, of the network shares with ideal-typical empires a hub-and-spoke system of unequal relations among the United States and its base-host country “peripheries.” But Washington rarely exercises rule over host-country leaders and their constituents. Historical examples suggest that this combination of imperial and non-imperial elements has rendered the United States vulnerable to political cross-pressures, intermediary exits, and periodic bargaining failures when dealing with overseas base hosts. Moreover, globalizing processes, especially increasing information flows and the transnational networking of anti-base movements, further erode U.S. capacity to maintain multivocal legitimation strategies and keep the terms of its individual basing bargains isolated from one another. Case studies of the rapid contestation of the terms of the U.S. basing presence in post-Soviet Central Asia and post-2003 Iraq illustrate some of these dynamics.

That the market economy inevitably leads to inequality is widely accepted today, with disagreement confined to the desirability of redistributive action, its extent, and the role of government in the process. The canonical text of liberal political economy, Adam Smith's Wealth of Nations, is assumed even in the most progressive interpretations to accept inequality, rationalized as the inevitable trade-off for increasing prosperity compared to less developed but more equal economies. I argue instead that Smith's system, if fully implemented, would not allow steep inequalities to arise. In Smith, profits should be low and labor wages high, legislation in favor of the worker is “always just and equitable,” land should be distributed widely and evenly, inheritance laws liberalized, taxation can be high if it is equitable, and the science of the legislator is necessary to put the system in motion and keep it aligned. Market economies are made in Smith's system. Political theorists and economists have highlighted some of these points, but the counterfactual “what would the distribution of wealth be if all the building blocks were ever in place?” has not been posed. Doing so encourages us to question why steep inequality is accepted as a fact, instead of a pathology that the market economy was not supposed to generate in the first place.

This article proposes the concept “extra-lethal violence” to focus analytic attention on the acts of physical, face-to-face violence that transgress shared norms about the proper treatment of persons and bodies. Examples of extra-lethal violence include forcing victims to dance and sing before killing them, souvenir-taking and mutilation. The main puzzle of extra-lethal violence is why it occurs at all given the time and effort it takes to enact such brutalities and the potential repercussions perpetrators risk by doing so. Current approaches cannot account for this puzzle because extra-lethal violence seems to follow a different logic from strategic calculation. To investigate one alternative logic—the logic of display—the article proposes a performative analytic framework. A performative lens focuses attention on the process by which actors stage violence for graphic effect. It highlights the range of roles, participants, and activities that contribute to the production process as a whole. To demonstrate the value of a performative approach, the article applies this framework to three very different extra-lethal episodes: the massacre at My Lai during the Vietnam War, the rape and killing of two women during the Rwandan genocide, and a lynching that took place in rural Maryland. The article concludes by sketching a typology of performance processes and by considering the policy implications of this type of theorizing and knowledge.

Do authoritarian leaders take preemptive actions to deter their citizens from joining cross-national waves of popular mobilizations against authoritarian rulers? Are they more likely to engage in such behavior when these uprisings appear to be more threatening—in particular, when they take place in neighboring countries and in regimes that resemble their own? We provide answers to these questions by comparing the responses of the Russian and Chinese leadership to two such waves: the color revolutions and the Arab uprisings. We conclude that, despite differences in the ostensible threats posed by these two waves, they nonetheless prompted the leaders of both of these countries to introduce similar preemptive measures in order to “diffusion-proof” their rule from the color revolutions and the Arab upheavals. These findings have some important implications for our understanding of authoritarian politics and diffusion processes. One is to reinforce the emphasis in many recent studies on the strategic foundations of authoritarian resilience. That recognized, however, we would add that the authoritarian toolkit needs to be expanded to include policies that preempt international, as well as domestic threats. The other is to provide further confirmation, in this case derived from the behavior of authoritarian rulers, of how scholars have understood the drivers of cross-national diffusion. At the same time, however, we counsel students of diffusion to pay more attention to the role of resisters, as well as to adopters. In this sense, the geographical reach of diffusion is much broader than many analysts have recognized.

It is important to know what wealthy Americans seek from politics and how (if at all) their policy preferences differ from those of other citizens. There can be little doubt that the wealthy exert more political influence than the less affluent do. If they tend to get their way in some areas of public policy, and if they have policy preferences that differ significantly from those of most Americans, the results could be troubling for democratic policy making. Recent evidence indicates that “affluent” Americans in the top fifth of the income distribution are socially more liberal but economically more conservative than others. But until now there has been little systematic evidence about the truly wealthy, such as the top 1 percent. We report the results of a pilot study of the political views and activities of the top 1 percent or so of US wealth-holders. We find that they are extremely active politically and that they are much more conservative than the American public as a whole with respect to important policies concerning taxation, economic regulation, and especially social welfare programs. Variation within this wealthy group suggests that the top one-tenth of 1 percent of wealth-holders (people with $40 million or more in net worth) may tend to hold still more conservative views that are even more distinct from those of the general public. We suggest that these distinctive policy preferences may help account for why certain public policies in the United States appear to deviate from what the majority of US citizens wants the government to do. If this is so, it raises serious issues for democratic theory.

President Barack Obama's two signature first-term legislative victories—the Affordable Care Act and the Dodd-Frank Act—are the law of the land, but the political battle over their entrenchment continues. The question now is whether these landmark reforms will be consolidated and create a new politics going forward. We develop an argument about the limits of policy feedback to illuminate the obstacles to durable liberal reform in the contemporary American state. We argue that political scientists have paid insufficient attention to the fragility of inherited policy commitments, and that the capacity of reforms to remake politics is contingent, conditional, and contested. Feedbacks are shaped not only by the internal attributes of policies, but also by the interaction between policy-specific characteristics, the strategic goals of officeholders and clientele groups, and the political forces arising from a contentious and uncertain political environment.

The recent outpouring of work on executive power during emergencies, inspired by the post-9/11 era, has significantly enhanced our legal and theoretical understanding of this crucial subject. A key flaw in this literature, however, is that it is historically un-rooted, either dismissing or ignoring important analytical and empirical insights from presidential research and from APD and historical-institutionalist perspectives. In this article, I argue that we can better explain patterns and variations in the use of presidential emergency power by paying careful attention to shifting historical set points for executive choice and action during security crises. In particular, the findings here underscore the episodic growth of new precedents, resources, and expectations for the White House in perilous contexts. The development of presidential emergency power reflects the potential for early executive choices to be repeated and legitimated over time, laying dormant as a “loaded weapon” to be used by future executives in similarly urgent circumstances.

Few transformations have been as important in American politics as the incorporation of African Americans into the Democratic Party over the course of the 1930s–60s and the Republican Party's growing association with more conservative positions on race-related policies. This paper traces the relationship between New Deal economic liberalism and racial liberalism in the mass public. A key finding is that by about 1940, economically-liberal northern white Democratic voters were substantially more pro-civil rights than were economically-conservative northern Republican voters. While partisanship and civil rights views were unrelated among southern whites, economic conservatives were more racially conservative than their economically liberal counterparts, even in the south. These findings suggest that there was a connection between attitudes towards the economic programs of the New Deal and racial liberalism early on, well before national party elites took distinct positions on civil rights. Along with grassroots pressure from African American voters who increasingly voted Democratic in the 1930s–40s, this change among white voters likely contributed to northern Democratic politicians' gradual embrace of civil rights liberalism and Republican politicians' interest in forging a coalition with conservative white southerners. In attempting to explain these linkages, I argue that the ideological meaning of New Deal liberalism sharpened in the late 1930s due to changes in the groups identified with Roosevelt's program and due to the controversies embroiling New Dealers in 1937–38.

Although pacifism and nonviolence bear a close relationship to one another historically, pacifism is the ideological assertion that war and violence should be rejected in political and personal life, whereas nonviolence refers to a distinct set of political practices. Unlike other modern ideologies such as liberalism and socialism, pacifism has never gained widespread acceptance among a significant portion of humanity and seems to remain a minority position among most of the peoples of the world. Even among those who use nonviolent techniques, the conventional wisdom that physical violence is necessary under certain circumstances often prevails. However, a growing body of empirical evidence shows that the methods of nonviolence are more likely to succeed than methods of violence across a wide variety of circumstances and that more people are using nonviolence around the world. At the same time, both the effectiveness of military and material superiority in achieving political ends and the incidence of warfare and violence appear to be waning. In a remarkable example of convergence between empirical social science and political theory, explanations for the effectiveness of nonviolence relative to violence point to a people-centered understanding of power. This research can provide a basis for a reinvigorated and pragmatic brand of pacifism that refocuses the attention of political scientists on the organization, actions, and loyalties of people as opposed to technologies of domination and destruction.