Abstract
What about the two other approaches that have framed the development of international studies in recent years — constructivism and post-Marxism? How well do they sum up the character of international politics in the non-Western world? After all, the status of these more recent approaches is different from that of those that have been considered so far in this part of the book. They are meant, precisely, to capture what is specific and unique to the different contexts of space, time, and historical and social circumstances in which international life manifests itself. Both perspectives, as was shown earlier, were developed to counter the universalism of realism and liberalism. Their key goal is to show that international politics can only be understood through a logic of the particular, which underscores how contingent international politics always remains. Do these approaches give us, then, the tools necessary to understand the specificity of international politics in the non Western world? And, if they fail to do this, what follows from that situation? To what extent can we find, in international studies, a language of the particular that will allow us to address the specificity of international politics in the non-Western world?
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Notes
Henry R. Nau, “Identity and the Balance of Power in Asia,” in G. John Ikenberry and Michael Mastanduno, eds, International Relations Theory and the Asia-Pacific (New York: Columbia University Press, 2003).
Edward W. Said, Orientalism (New York: Random House, 1978).
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See for example Gayatri Chakravorty Spivak, Toward a History of the Vanishing Present (Cambridge, Massachusetts: Harvard University Press, 1999).
Gayatri Chakravorty Spivak, “Can the Subaltern Speak?,” in Bill Ashcroft, Gareth Griffiths and Helen Tiffin, eds, Toward a History of the Vanishing Present, quoted in The Post-Colonial Studies Reader, 2nd ed. (London and New York: Routledge, 2006), 32.
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Kwame Anthony Appiah, “The Illusions of Race,” in Emmanuel Eze, ed., African Philosophy: An Anthology (Oxford: Blackwell, 1998).
See Pal Ahluwalia, Politics and Post-Colonial Theory: African Inflections (New York: Routledge, 2001).
Amitav Acharya, Constructing a Security Community in Southeast Asia. ASEAN and Problem of Regional Order (London and New York: Routledge, 2001). ASEAN stands for “the Association of Southeast Asian Nations.”
Amitav Acharya, The Quest for Identity. International Relations of Southeast Asia (Oxford and New York: Oxford University Press, 1997), 1. To “imagine” a region is a reference to Benedict Anderson: “If the nation-state can be an ‘imagined community,’ to use Benedict Anderson’s classic formulation, why not regions?” (p. 2 of the bookl.
Mely Caballero-Anthony, Regional Security in Southeast Asia. Beyond the ASEAN Way (Singapore: Institute of Southeast Asian Studies, 2005), 7.
Vedi R. Hadiz, ed., Empire and Neoliberalism in Asia (London and New York: Routledge, 2006).
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© 2011 Pierre P. Lizée
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Lizée, P.P. (2011). The Construction of Difference in International Affairs. In: A Whole New World. Palgrave Studies in International Relations Series. Palgrave Macmillan, London. https://doi.org/10.1057/9780230316843_7
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DOI: https://doi.org/10.1057/9780230316843_7
Publisher Name: Palgrave Macmillan, London
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