By Andrew Linklater
Andrew Linklater has been probably the most cutting edge thinkers in diplomacy, introducing severe and moral components into the self-discipline which has compelled it to reconsider a lot of its simple assumptions. This e-book builds in this physique of labor to strengthen a thorough new concept that demands a worldly method of diplomacy.
Key matters lined within the booklet include:
- citizenship and humanity
- critical concept and political community
- the challenge of injury
- the sociology of states-systems.
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Additional info for Critical Theory and World Politics: Citizenship, State and Humanity
In contrast to ‘the miserable comforters’ (Grotius, Pufendorf and Vattel), Kant aimed to take the principle of equality seriously as a principle of international relations (Kant 1970b: 211; Gallie 1978: ch. 2). The main features of his conception of world politics are sufficiently well known to make recapitulation unnecessary here. In short, the approach sought to establish the absoluteness of reason and to overcome the division between contractarianism and universalism (Murphy 1970: 110–1). Nevertheless, the dominant trends in social and political thought did not coincide with Kant’s individualistic foundation for a world ethic; they ran counter to doctrines that supposed there was a distinction to be made between the norms of particular times and places and the values supplied by an overarching reason.
It may well be that the existence of a moral community more inclusive than the state can be defended only on the basis of the species’ capacity for collective self-determination. If this is indeed so, it may be contended that only within an international political association, which aims at maximizing human freedom, can the species express its unique capabilities while recapturing morally integrated lives. 2 The problem of community in international relations This chapter considers the problem of community in international relations.
Those patterns of behaviour are implicit in the character of the sovereign state itself, implicit in forms of political community that assume the priority of obligations to fellow citizens. As a result of this phenomenon the conflict between citizenship and humanity acquires fundamental importance in both the theory and the practice of international relations. For, as we have seen, what the existence of a realm of human obligation does is challenge the state as a particularistic moral community that generates heteronomous relations in its external affairs.