By P. Lizée
The implications of the increase of rising powers like China and India is turning into crucial subject of discussion in overseas reviews. This e-book makes a speciality of the influence of those adjustments at the manner we examine foreign politics: if foreign politics is altering, may still we additionally swap overseas reports?
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Additional resources for A Whole New World: Reinventing International Studies for the Post-Western World (Palgrave Studies in International Relations)
The absence of that process of control of violence signals not the possibility of other forms of thought, but the impossibility of thought itself: only violence will dominate and shape the social order, and there will be no space where the rational individual, able to shape society, can appear. Rationality, therefore, can only be the same everywhere and all the time. Difference here is also an impossibility, because only presence or absence are possible. Everywhere and all the time, there will be this dimension of selfreference and control of nature, because they are the only possible channel toward an instrumental conception of violence without which thought and rationality themselves cannot exist.
Instrumental violence brings about, in this sense, instrumental rationality. As the individual comes to control violence, instead of invariably remaining its passive victim, he can then plausibly be seen as a self-determined and self-thinking actor, able to shape and change the nature of the social order through his capacity for reflection and purposeful behavior. In turn, Machiavelli insists, instrumental rationality is necessary if politics is to exist at all. A detached look at the world, a belief that it can be bent and fashioned according to one’s will, leads to the world of politics, where violence can be a means among others to attain one’s ends, and where other means and preoccupations can create space for the pursuit of one’s objectives or that of a more common good.
Machiavelli sees around him the beginnings of a new moral order, not the clear characterization of the end-point of that new order. He knows, though, that these new values should not be allowed to impede the exercise of violence as a means of defense of the community. The universalism linked to this conception of morality follows from Machiavelli’s belief that he has uncovered the sole process through which values can be created and defended in society. He posits a sequence that starts with the existence of omnipresent, contextual violence and then extends to the development of politics, the rational use of instrumental violence to sustain and defend that community, and the creation of a moral realm in the space constituted by this community.
A Whole New World: Reinventing International Studies for the Post-Western World (Palgrave Studies in International Relations) by P. Lizée