On World Politics: R.G. Collingwood, Michael Oakeshott and Neotraditionalism in International Relations
Abstract
This book outlines an idea of world politics as an activity of thinking and speaking about the conditions of world order. World order is understood not as an arrangement of entities but a complex of variously situated activities conducted by individuals as members of diverse associations of their own. Within contemporary International Relations it entails a theoretical position, neotraditionalism, as a reformulation of the initial 'traditionalist' approach in the wake of rationalism and subsequent reflectivist critique.
... His critique of Rationalism, central planning and political dogmatism, as well as the contraposition between civil association and enterprise association, have been considered as a contribution to contemporary Liberalism (Gray, 1989Gray, : 199-216, 1993 Franco, 1990 Franco, , 2004 Haddock, 2005; Galston, 2012; Gamble, 2012), Conservatism (Abel, 2010; Devigne, 2012), and Republicanism (Boucher, 2005; Callahan, 2013, Coats, 1992). However, it often goes unnoticed that his work has occasionally influenced international political theory. 1 In particular, the dichotomy between civil association and enterprise association, developed in On Human Conduct (Oakeshott, 1975: 111-122), has been employed by Terry Nardin (1983) and Robert Jackson (2000) to revitalize the English School's notion of international society, and, more recently, Nicholas Rengger (2013) has used it to interpret the evolution of the just war tradition (see also Astrov, 2005; Bain, 2003 Bain, , 2007 Frost 2002). This paper will elaborate on these works and will show the relevance of Oakeshott's political philosophy for the contemporary constructivist debate in International Relations. ...
This article shows the relevance of Oakeshott’s political philosophy for the contemporary constructivist debate in International Relations. First, the article argues that Oakeshott’s perspective stresses that political institutions are based on norms and relationships which result from human understanding. Second, it elaborates on Nicholas Rengger’s recent work and reveals that Oakeshott’s On Human Conduct presents considerations pertaining to international politics that are consistent with his broader political philosophy. These observations concern the nature of war, the historical role of colonialism and the evolution of international society. Third, this article discusses Terry Nardin’s notion of ‘practical association’ and Christian Reus-Smit’s criticism of it. It contends that international civil association is a relationship between states based on understood and socially constructed moral values and practices. Finally, the article claims that customary international law declares and reflects these values and practices. As such, it reveals that Oakeshott’s notion of authority and his theory of civil association illuminate the possibility of an international legal order without a legislative office. This is of particular relevance also because of the Hobbesian influence on Oakeshott. Overall, this article illustrates how Michael Oakeshott’s theory of civil association sheds light on the nature of international society and law.
This chapter shows that Oakeshott’s philosophy is relevant to debates in international theory. It demonstrates that the critique of rationalism in politics is linked to the second Great Debate between classical and scientific approaches that was developed in the second half of the twentieth century. It shows that in Oakeshott’s texts there are references to Morgenthau’s critique of scientific politics, and that Hedley Bull’s argument against the scientific approach resembles Oakeshott’s one against rationalism. The chapter also highlights some of the differences between Oakeshott’s conception of history and those defended by the English School. The relevance of Oakeshott’s philosophy for the development of the so-called normative turn in International Relations is demonstrated. Finally, the chapter highlights some of the similarities between Oakeshott’s epistemology and recent constructivist literature.
Ontology and World Politics presents a new approach to political universalism, grounded in the reinterpretation of world politics from an ontological perspective. in the discipline of International Relations the concept of world politics remains ambivalent, functioning both as a synonym of international relations and their antonym, denoting the aspirations for the overcoming of interstate pluralism in favour of a universalist politics of the global community or the world state. Rather than distinguish ‘world politics’ from ‘international politics’ by its site, level or issues, Prozorov interprets it as another kind of politics. Drawing on Martin Heidegger’s account of world disclosure and Alain Badiou’s phenomenology of worlds, this book posits world politics as a practice of the affirmation of universal axioms across an infinite plurality of limited and particular situations or ‘worlds’. Prozorov reinterprets the familiar principles of community, equality and freedom in ontological terms as attributes of pure being, subtracted from all positive determinations, and presents them as axioms of universalist politics valid in any world whatsoever. This approach to world politics serves as the groundwork for a comprehensive reconsideration of the central themes of political and international relations theory.
Since Rousseau political theorists have had frequent recourse to a contrast between the fragmented nature of modern social and political life and the allegedly communitarian character of the Greek polis. At the heart of this opposition was the belief that the polis represented a condition of unsurpassable harmony in which citizens identified freely and spontaneously with their public institutions. Unlike their ancient counterparts, modern citizens exhibited less identification with their public world than resolution to advance their separate individual interests and pursue their private conceptions of the good. Nevertheless, the disintegration of the polis was not depicted in the language of unqualified loss. History had not been simply an unmitigated fall, because the individual's claim to scrutinize the law of the polis on rational grounds involved a significant advance in man's self-consciousness. The positive aspect of its decline was man's transcendence of a parochial culture in which neither the right of individual freedom nor the principle of human equality had been recognized. If the modern world had lost the spontaneous form of community enjoyed by the ancients, it surpassed that world in its understanding and expression of freedom.