Expanding on prior research into the state level causes of terrorism, I argue that state repression and limited state capacity reduces opportunities for non-violent political expression and increases the utility of terrorism. I also argue that economic freedom can is a form of political expression that can dissipate political grievances. While previous authors analyzed some of these variables separately using data on transnational attacks, I created a complete model incorporating the three categories of variables and tested my hypotheses using data that includes both domestic and transnational attacks. I use regression analysis for hypothesis testing and find support for the three primary contentions of this thesis and conclude that limits on political expression increase the likelihood nations will experienced increased levels of terrorism.

Existing literature on foreign aid does not indicate what type of political regime is best to achieve human development outcomes or use aid funds more efficiently. I contend that political leaders of different regime types have personal incentives that motivate them to utilize foreign aid to reflect their interests in providing more or less basic social services for their citizens. Using a data set of 126 aid-recipient countries between the years of 1990 and 2007, I employ fixed effects estimation to test the model. The overall results of this research indicate that foreign aid and democratic institutionalization have a positive effect on total enrollment in primary education, while political regime types show little difference from one another in providing public health and education for their citizens.

The eleventh and twelfth centuries represent a critical formative period for institutions and practices that characterized later Islam. Sufism also emerged during the same period as a distinct mode of piety that gained widespread acceptance in the aftermath of Mongol invasions in the thirteenth century. Using early Sufi biographies produced in Khorasan during that period, this study will argue that the early Sufis were not only preoccupied with locating their own tradition within the Islamic orthodoxy but also defining the contours of what constituted acceptable Islam. The sources used are predominantly Persian Sufi biographies composed in Khorasan which form the main body of historiography of Sufism.

A shift is occurring in environmentalism to a post-metaphysical understanding of the human relationship to nature. Stemming from developments within the wilderness debate, ecofeminism, and eco-phenomenology, the old dichotomy between John Muir's tradition of privileging nature and Gifford Pinchot's tradition of privileging society is giving way to a relational paradigm that privileges neither. The starting point for this involves articulating the ontology of relationship anew. Insofar as the dominant metaphors of nature and their complimentary narratives present a choice between the agency of the human or the natural worlds, they encourage one-sided or "reactive" relationships to the world. By contrast, developments sensitive to the mutual agency between them encourage "responsive" relationships. The relational metaphors of "partnership" (Merchant) and "dialogue" (Plumwood) are prominent examples. The idea of "nonhuman agency," however, is counter-intuitive and problematic. The works of Buber, Heidegger, and Merleau-Ponty suggest a model of "mutual response" rather than "mutual agency."