A Whole New World: Reinventing International Studies for the by P. Lizée

By P. Lizée

The results of the increase of rising powers like China and India is changing into an important subject of discussion in foreign stories. This publication specializes in the effect of those alterations at the manner we learn overseas politics: if foreign politics is altering, may still we additionally swap foreign reports?

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Additional info for A Whole New World: Reinventing International Studies for the Post-Western World (Palgrave Studies in International Relations)

Sample text

The entire second half of Leviathan – Part III, devoted to the notion of the “Christian Common-Wealth,” and Part IV, to that of the “Kingdom of Darkness” – is intended not only to demonstrate a thorough understanding of the canons of Christian morality but also to show how Christianity can acquire meaning and impact only if the prescriptions laid out in the first half of the text are first fully implemented. The point which Hobbes is trying to get across here is the eminently political character of religion.

In the first place, history is a sequence of cause and effect, whose course can be analysed and understood by intellectual effort, Competing Universals: Realism 27 but not (as the utopians believe) directed by “imagination”. Secondly, theory does not (as the utopians assume) create practice, but practice theory. In Machiavelli’s words, “good counsels, whencesoever they come, are born of the wisdom of the prince, and not the wisdom of the prince from good counsels”. Thirdly, politics are not (as the utopians pretend) a function of ethics, but ethics of morality.

Moreover, just as is the case with realism, the claims to universality of liberalism lock critiques of the approach within worldviews and categories which lead them to overlook a good part of what constitutes international politics in the non-Western world. Liberalism misses much because of its assumption that it speaks to universal realities, and those who position their work as a critique of the liberal approach fail to see what the approach itself neglects. The origins of liberalism in international studies are usually traced back to the work of John Locke.

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