The tenth lecture for this semester's rendition of SIS-301: systems, structures, and what it means to think about theoretical explanations of world politics that don't place individuals and their decisions at the center.

The ninth lecture for SIS-301: contemporary mainstream US IR theory, realism/liberalism/constructivism. And their fundamental similarity as different hypotheses -- reductionist hypotheses -- about state behavior.

Lecture 8 for SIS-301 Theories of International Politics. This week's topic: E. H. Carr, and the rise of social science disciplines as a way of organizing knowledge. Yes, these lectures are getting longer. I hope to stop that precedent next week, and try

Lecture 7, for your listening enjoyment: Hegel, historical dialectics, and the progress of reason. A little longer than usual, because there was a lot to say.

The diagrams we drew on the board in class this week -- and, full disclosure, that's not the first time I have used such diagrams -- seemed to need a supplemental lecture of their own, as we gather our thoughts before diving into Hegel for the week after

Lecture 6, Kant. Longer lecture than usual, because with Kant, there is usually a lot more to say.

Now, after the Vienna interlude, back to our regularly scheduled program: the weekly lectures for SIS-301 "Theories of International Politics." This week, lecture #5, on Rousseau, in which I suggest that Rousseau is something of a constructivist.

And now for the grand finale of "PTJ Live in Vienna 2012": lecture #5, on reflexive theory. Truth to tell I think I said in this lecture somewhat better what I said in Chapter 6 of the C of I book; the theme is the same but the development is somewhat alt

The fourth in the epic series. Today's topic: mind-world monism and why it isn't subjectivism or idealism, but instead terminates methodologically in the form of ideal-typical analysis championed by Max Weber (with a liberal dash of Dewey and the later Wi

The third in the ongoing series. Today's topic: philosophical realism, and why it is neither just a modified form of neopositivism nor just a quasi-theological statement about metaphysical objects and their properties.