From the beginnings of the UN Secretariat, its Secretaries-General reached out to a wide audience, considering themselves servants of peace beyond narrow organizational tasks. The article argues that it is the Secretaries-General perception as an international civil servant which led them to endeavour a more expansive role ever since. To unfold this argument, the article, first, traces the international civil servant roots of the Secretary-General. Second, the article illustrates that the themes and rhetorical details of the Secretaries-General inaugural addresses provide a lens to detect and trace the trajectory of the Secretaries-General self-understanding as international civil servants providing the grounds to expand their role. Secretaries-General as international civil servants always embraced the ideal of serving peace, thereby seeking to gain a political role. This international civil servant trajectory illustrates that the role of the UN Secretary-General transcends historical periodization of the UN and sheds light on the evolution of the UN’s global nature and mission.

There are several considerations of the papacy’s vision of what global politics should be like. There are, however, few mappings of the papacy’s actual concept of global politics, of how it evaluates the current state of global politics, understood as global political, social, and economic trends, patterns, actors and their relationships. This article delineates Pope Francis’ conception of global politics and contextualises it within the papacy’s trajectory of participating in global politics. Attending to a particular concept, of how the pope thinks about global politics, helps to better understand and place the papacy in the study of global politics. The article shows how Francis conceptualises global politics from below, from the periphery of society and politics, which leads him to unmask global inequalities. In particular, the article illustrates that Francis contests widespread assumptions of central hierarchic interstate relations and individualism, dominating the conceptual discourse about global politics.

Classical Realism represents a science of politics that is distinct from the conventional understanding of science in International Relations. The object of Realist science is the art of politics, which is the development of a sensibility based on practical knowledge to balance values and interests and to make judgments. Realism’s science and its object led to its tagging as “wisdom literature.” This article illustrates that reading Hans Morgenthau’s and Raymond Aron’s work shows how their hermeneutic form of enquiry provides insights into the character of international politics, which conventional understandings do not. Following the example of Morgenthau, the article, first, illustrates how Realism, rather than providing a theory of practice, builds on a science with the purpose to judge knowledge. Realism’s science analyzes the objective conditions of politics, theorizes them, and takes into account the requirements of political practice under contingencies and considerations of morality. The article, second, examines Aron’s take on political practice in the context of the Cold War and politics that built on knowledge without experience to judge knowledge. Morgenthau and Aron’s science helps to capture Realism’s take on politics as an art, how to explicate Realism’s epistemological foundation and value in studying international politics. Doing so, the article, third, contributes to practice theory by clarifying several aspects of Realism’s science. In particular, it shows how Realism captures the art of politics by conceptualizing practice as a form of human conduct thereby offering a more coherent notion of practice than current practice theory.

Perceptions of Medieval Manuscripts takes as its starting point an understanding that a medieval book is a whole object at every point of its long history. As such, medieval books can be studied most profitably in a holistic manner as objects-in-the-world. This means readers might profitably account for all aspects of the manuscript in their observations, from the main texts that dominate the codex to the marginal notes, glosses, names, and interventions made through time. This holistic approach allows us to tell the story of the book's life from the moment of its production to its use, collection, breaking-up, and digitization--all aspects of what can be termed 'dynamic architextuality'.

The ten chapters include detailed readings of texts that explain the processes of manuscript manufacture and writing, taking in invisible components of the book that show the joy and delight clearly felt by producers and consumers. Chapters investigate the filling of manuscripts' blank spaces, presenting some texts never examined before, and assessing how books were conceived and understood to function. Manuscripts' heft and solidness can be seen, too, in the depictions of miniature books in medieval illustrations. Early manuscripts thus become archives and witnesses to individual and collective memories, best read as 'relics of existence', as Maurice Merleau-Ponty describes things. As such, it is urgent that practices fragmenting the manuscript through book-breaking or digital display are understood in the context of the book's wholeness. Readers of this study will find chapters on multiple aspects of medieval bookness in the distant past, the present, and in the assurance of the future continuity of this most fascinating of cultural artifacts.