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The academic discipline of International Relations strives to
attain a 'global' spirit to narrow the cognitive gaps between the
West and the Rest. On the one hand, there is the hegemonic presence
of mainstream universalist Eurocentric IR theories, and on the
other the counter-hegemonic presence of particularist Post-colonial
and De-colonial non-Eurocentric IR theories. Nevertheless, both
theoretical traditions endorse 'epistemological dualism' that
essentially separates the 'theorizing-subject' from the
'theorized-object'; thereby failing to bridge the gaps. This book
uses the monist schema of 'subject-object merger' in the ancient
Indian philosophy of Advaita to inaugurate a Global IR theory. In
the global theoretical schema of Advaitic monism, the apparent
particularist reality is supplemented (not contradicted) with the
hidden universalist reality - the net result of which is a
reconciliation of dualism with monism at the theoretical-practical
level. The possibilities of this reconciliation have not been
estimated at either level and as such, this untapped intellectual
strategy stands to enrich both Eurocentric IR and non-Eurocentric
IR. Shahi establishes Advaita as an alternative
epistemological-methodological tool to re-imagine the complex
realities of contemporary international politics. This fully
fledged Global International Relations Theory will appeal to
students of international relations, political theory,
administrative theory and philosophy.
Over the last two decades, China has emerged as one of the most
powerful state actors in the post-Cold War international system.
This book provides a multifaceted and spatially oriented analysis
of how China’s re-emergence as a global power impacts the
dominance of the United States as well as domestic state and
non-state actors in various world-regions, including the
Asia-Pacific, Africa, South America and the Caribbean, the Middle
East, Europe and the Arctic. Chapters reflect on how and under
which conditions competition (and cooperation) between the United
States and China vary across these regions and what such variations
mean for the prospects of war and peace, universal human dignity
and global cooperation.
The academic discipline of International Relations strives to
attain a 'global' spirit to narrow the cognitive gaps between the
West and the Rest. On the one hand, there is the hegemonic presence
of mainstream universalist Eurocentric IR theories, and on the
other the counter-hegemonic presence of particularist Post-colonial
and De-colonial non-Eurocentric IR theories. Nevertheless, both
theoretical traditions endorse 'epistemological dualism' that
essentially separates the 'theorizing-subject' from the
'theorized-object'; thereby failing to bridge the gaps. This book
uses the monist schema of 'subject-object merger' in the ancient
Indian philosophy of Advaita to inaugurate a Global IR theory. In
the global theoretical schema of Advaitic monism, the apparent
particularist reality is supplemented (not contradicted) with the
hidden universalist reality - the net result of which is a
reconciliation of dualism with monism at the theoretical-practical
level. The possibilities of this reconciliation have not been
estimated at either level and as such, this untapped intellectual
strategy stands to enrich both Eurocentric IR and non-Eurocentric
IR. Shahi establishes Advaita as an alternative
epistemological-methodological tool to re-imagine the complex
realities of contemporary international politics. This fully
fledged Global International Relations Theory will appeal to
students of international relations, political theory,
administrative theory and philosophy.
The Global IR research programme promulgates a borderless ecology
of cultures that has only an inside without an outside. This
borderless ecology of cultures reinvents the human condition
(including the condition of ‘the international’) as perpetually
interconnected at the level of consciousness. While Western-centric
IR theories depend on (neo-)Kantian philosophies to emphasize the
time-space bounded identities of human beings living in visibly
divided phenomenal worlds, the de-Kantian philosophies of the
Global IR research programme – exemplified by the Tianxia,
Advaita, and Nishida Kitaro’s Buddhism-inspired theories –
recuperate the temporally-spatially indivisible phenomenal-noumenal
flow of human life, thereby facilitating back-and-forth movement
between the Westdominated ‘one world’ and the non-West-embodied
‘many worlds’. The central objective of the book is to
demonstrate how this back-and-forth movement offers opportunities
to conceive of and found a new world order that recognizes the
temporally-spatially indivisible human condition on earth. The book
delineates a set of guiding principles to promote an innovative
practice of theory-building and policy-making that transcends the
geo-centric limitations of knowledgeproduction and
knowledge-application, thereby establishing the futuristic
foundation of the Global IR research programme.
The ancient Indian text of Kautilya's Arthasastra comes forth as a
valuable non-Western resource for understanding contemporary
International Relations (IR). However, Kautilya's Arthasastra
largely suffers from the problem of 'presentism', whereby
present-day assumptions of the dominant theoretical models of
Classical Realism and Neorealism are read back into it, thereby
disrupting open reflections on Kautilya's Arthasastra which could
retrieve its 'alternative assumptions' and 'unconventional traits'.
This book attempts to enable Kautilya's Arthasastra to break free
from the problem of presentism - it does so by juxtaposing the
elements of continuity and change that showed up at different
junctures of the life-history of both 'Kautilya's Arthasastra' and
'Eurocentric IR'. The overall exploratory venture leads to a
Kautilyan non-Western eclectic theory of IR - a theory which
moderately assimilates miscellaneous research traditions of
Eurocentric IR, and, in addition, delivers a few innovative
features that could potentially uplift not only Indian IR, but also
Global IR.
In an effort to attain a 'global' character, the contemporary
academic discipline of International Relations (IR) increasingly
seeks to surpass its Eurocentric limits, thereby opening up
pathways to incorporate non-Eurocentric worldviews. Lately, many of
the non-Eurocentric worldviews have emerged which either engender a
'derivative' discourse of the same Eurocentric IR theories, or
construct an 'exceptionalist' discourse which is particularly
applicable to the narrow experiential realities of a native
time-space zone: as such, they fall short of the ambition to
produce a genuinely 'non-derivative' and 'non-exceptionalist'
Global IR theory. Against this backdrop, Sufism: A Theoretical
Intervention in Global International Relations performs a
multidisciplinary research to explore how 'Sufism' - as an
established non-Western philosophy with a remarkable
temporal-spatial spread across the globe - facilitates a creative
intervention in the theoretical understanding of Global IR.
The ancient Indian text of Kautilya's Arthasastra comes forth as a
valuable non-Western resource for understanding contemporary
International Relations (IR). However, Kautilya's Arthasastra
largely suffers from the problem of 'presentism', whereby
present-day assumptions of the dominant theoretical models of
Classical Realism and Neorealism are read back into it, thereby
disrupting open reflections on Kautilya's Arthasastra which could
retrieve its 'alternative assumptions' and 'unconventional traits'.
This book attempts to enable Kautilya's Arthasastra to break free
from the problem of presentism - it does so by juxtaposing the
elements of continuity and change that showed up at different
junctures of the life-history of both 'Kautilya's Arthasastra' and
'Eurocentric IR'. The overall exploratory venture leads to a
Kautilyan non-Western eclectic theory of IR - a theory which
moderately assimilates miscellaneous research traditions of
Eurocentric IR, and, in addition, delivers a few innovative
features that could potentially uplift not only Indian IR, but also
Global IR.
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