Philosophy Critical Thinking

Critical Theory and World Politics by Richard Wyn Jones

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By Richard Wyn Jones

This article brings jointly best serious theorists of worldwide politics to debate either the promise and the pitfalls in their paintings. The individuals variety extensively around the terrain of global politics, attractive with either concept and emancipatory perform. opinions through students from different IR traditions also are incorporated. the result's a seminal assertion of the serious conception method of knowing international politics.

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Lifting scope restrictions so that the members of subordinate classes could enjoy the legal and political rights monopolized by dominant groups was part of a larger process in which systematically excluded groups contested the moral relevance of their differences from full-fledged citizens. Efforts to universalize legal and political rights triggered political discontent when dominant groups failed to deal with profound economic inequalities. Such measures have been regarded as deficient by groups that do not wish to have exactly the same rights as all other citizens but desire special rights and entitlements that recognize their cultural distinctiveness.

Those of us who, for example, inhabit the Celtic periphery of the British Isles might beg to differ from this analysis. Be that as it may, the point I want to emphasize here is that there is a tendency in critical theory (and, I think, social theory more generally) to analyze and understand these two different types of political struggle through two different metatheoretical paradigms. Work conducted through the paradigm of production—that is, the paradigm that underpins the Gramscian and Horkheimerian strands of critical IR theory—tends to focus on redistributory struggles.

The belief that the legitimacy of systems of exclusion ought to be decided in open dialogue is the common ground. Allegiance to this ethical goal is apparent in certain forms of feminism that reveal a Habermasian influence, as Seyla Benhabib’s defense of “post-conventional contextualism” or “interactive universalism” reveals (Benhabib and Cornell 1987: ch. 4; Benhabib 1993: 151, 163–164). It is just as evident in the feminist commitment to a dialogic communitarianism that affirms the solidarities and sentiments that bind social groups together while denying that tradition and convention can be immune to the scrutiny of open dialogue (Frazer and Lacey 1993).

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