International Relations and the Problem of Difference by Naeem Inayatullah

By Naeem Inayatullah

Diplomacy and the matter of distinction has constructed out of the feel that IR as a self-discipline doesn't determine the standard of cultural interactions that form, and are formed through, the altering buildings and procedures of the overseas method. during this paintings, the authors re-imagine IR as a uniquely put website for the examine of variations as prepared explicitly round the exploration of the relation of wholes and elements and sameness and difference-and continually the only on the subject of the opposite.

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Sample text

The Protestant answer to this question, as Eire shows through a sermon preached by Heinrich von Kettenback in 1522, is obvious: “Christ has his Church, and the Antichrist also has his Church, and the Church of the Antichrist is nowadays often mistaken for Christ’s Church” (Eire, 1986:102). In response, Catholic enmity against the reformers was both symmetrical and asymmetrical: symmetrical because, while accused of spiritual pollution, they themselves saw the Protestants as polluting Christianity; asymmetrical in that while the Protestants focused their rancor on “idols,” the Catholics aimed their animosity at the bodies of “heretics” themselves.

In general, then, and to repeat a point, Westphalia normally is seen as a key marker of the eclipse of the medieval world by modernity. There is purportedly a movement from the religious to the secular, from the idea of Europe as unified by Christianity to a European system of independent states, and from a web of overlapping and competing authorities to a modern states system based on the demarcation of exclusive territorial jurisdictions. 28 • INTERNATIONAL RELATIONS AND THE PROBLEM OF DIFFERENCE What is crucial in these varied accounts is the intimation that Westphalia and a nascent modernity represent initial but definitive steps toward a solution to the problem of difference.

The old principle of cuius regio eius religio was deeply ingrained in the princely class. ” Hans Morgenthau’s (1963:312) assertion that, by the end of the Thirty Years’ War, “sovereignty as supreme power over a certain territory was a political fact, signifying the victory of the territorial princes over the universal authority of emperor and pope,” is similarly exemplary of international relations orthodoxy. Others follow suit. ” Terry Nardin (1983:50) describes the emergent international society similarly as a system of mutual tolerance and accommodation.

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