It can’t be that everyone once considered political theory relevant and now finds it irrelevant, based on mysterious facts about today’s world. Practical men and women have always favoured action over thought. Long ago, Aristotle said that political activists find philosophers contemptible. So these questions are hardly innocent: they put political theory on the defensive. How should political theorists respond?
Iran is becoming the proverbial elephant in the room. The idea of a religious Armageddon lying around the corner is unusual in Twenty-First Century statecraft, and few national leaders vocalize such beliefs. Iran’s President Ahmadinejad and Supreme Leader Khamenei are stark exceptions. Prudence dictates not discounting the possibility that Ahmadinejad and his cohorts do believe their rhetoric. Vigilance is necessary.
I started writing this blog in an angry retort to the bombastic voice of Peter King but what I have ended up with is more confusion than insight. The Chair of the Homeland Security Committee, Peter King has previously made a number of comments towards Islam and Muslims that have […]
There is an understandable desire in international relations, as in so many other areas of life, to be able to see into the future, to know what it is that is coming down the track towards us and whether the light at the end of the tunnel is indeed the sunlight of a better future or just an indication that the tunnel is on fire. In recent weeks, in Ivory Coast and Libya, the tunnel has been well and truly alight. This troubled engagement between humanitarian action and the precautionary principle has been discernable since the practice leapt to prominence.
It was widely regarded as a rare bright spot in New Labour’s pretentions to an ‘ethical foreign policy’. While domestic reform got bogged down in complexity, and foreign policy in recrimination, British policy in Africa stood for something pure – the ‘one noble cause’ as Blair himself put it. But what is the real legacy of New Labour’s pursuit of the ‘good state’ in Africa?
From the social uprising that toppled Zine El Abidine Ben Ali’s regime in Tunisia on January 11, 2011, to the recent social unrest in Libya to oust the 40 year old reign of Muammar Gadhafi, many political scientists have been left puzzled as to reasons behind the North African revolutionary movement and where it could spread in the coming weeks.
Why does my heart sink when I hear the current UN-mandated action in Libya described as “humanitarian intervention”? After all, over the last 20 years the term has acquired currency — not only among Western politicians but also academics — as a description of coercive, usually military, intervention ostensibly for humanitarian purposes.
The key element in shaping the Libyan intervention’s impact will be whether the operation can overcome the recurrent problems humanitarian interventions have been facing in the past two decades. The West’s reluctance toward renewed humanitarian interventions will only be revised if the operation attains its mission objective without becoming entangled in a protracted internal conflict.
For Jacques Derrida, hospitality is ethics entire. This may well be the case. Yet the rights and wrongs of intervening in Libya (or anywhere else for that matter) from the standpoint of the ethics of hospitality are complicated, not simple.
The ongoing people’s uprisings in the Arab countries against autocratic rulers have provided Iran with both challenges and opportunities in the Middle East and beyond. Will these momentous events enhance Iran’s foreign policy opportunities, or will they ultimately lead to further isolation and strategic loneliness for Iran?
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