Contrary to what most IR theory perspectives envision, material and ideational forces are mutually constitutive, not oppositional.
A re-examination of Bull’s international society shows how the Middle Ages, while lacking modern states, maintained international organisation with the Catholic Church.
Terrorists’ organizations are counter-hegemonic strategy that pose a threat to US hegemony, and these non-state structures operate along the Gramscian model.
Contrary to alarmist claims of a crisis of democracy, the ‘authoritarian wave’ is more likely to affect hybrid regimes over consolidated democracies.
IR is dominated by a state-centric approach to geography; this can be rectified by rethinking spatial frameworks as relational to their historical social processes.
Using a gender perspective, the dominant definitions of the ‘state’ and a ‘threat’ are re-defined to better understand security today.
Popular culture can act both as an analogous tool for political scientists and as a mirror for public attitudes.
Due to contrasting aims of IR theory and practice, the processes drastically differ and limit the extent to which theory can be applied to practicing world politics.
Orthodox Just War Theory only holds soldiers morally accountable for how they conduct warfare. By doing so, it denies the right to refuse participation in unjust wars.
Mbembé’s “living dead” and Agamben’s “bare life” should be reconceptualized as performative acts in line with Butler’s theory, allowing for agency and acts of resistance.
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