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The article seeks to explore the conception of realism in the discipline of International Relations. First, the works of the founding figures of realism are examined to extract the core set of principles intrinsic to the classical tradition. In the light of these timeless principles a research is done about the changing (mis)conceptions of realism in IR after the Cold War. The findings reveal that the latest 'realist' theories tend to break away from the genuine realistic approach to international politics. The comparison of typical 'realistic' explanations of the US foreign policy after the Cold War uncovers significant theoretical and practical implications of the recent biased thinking in the name of 'realism'. Adapted from the source document.

There are three main geopolitical actors whose interests & specific actions may have impact on Ukraine's geopolitical drift towards the East or the West. From such actors Russia must be named first. Yet author of the article is more interested in two others -- the United States & the European Union. Although in the Huntington's scheme they represent supposedly united Western civilization their interests in Ukraine or towards Ukraine are rather different. For the United States Ukraine is quite an important country, especially for security reasons. Those reasons are related both to containment of Russia -- the USA seeks to contain not only enemies but partners as well -- and to the implementation of national security strategy which treats the Wider Middle East as likely the most important for the USA -- from security point of view -- region of the world. Ukraine borders with this region in which the USA has few reliable partners. Ukraine may became such a partner -- more reliable than Turkey. From the first view the EU is more close to Ukraine than the USA. Yet the EU is more close to Ukraine only from geographical point of view. The EU, especially its core states, so called "old" Europe, treats Ukraine as peripheral country & regards development of closer ties with it as unnecessary or even harmful. One of the many reasons -- Ukraine may become a new Trojan Horse of the USA inside the EU. Different EU countries look at EU neighborhood policy with different eyes. Most of the new members of the EU give priority to the eastern direction but many older -- rather to the southern one. Moreover, for most of the new members Ukraine is more natural candidate for EU membership than Turkey creating much less problems for the European identity of the EU. However, Ukraine's possible accession to EU & NATO will depend not only upon position of the major geopolitical players but on the will of Ukrainians themselves. Ukraine is extremely heterogeneous country. Religious, historical & cultural divides create political ones & at the moment it is not clear which way -- leading towards the East or the West -- the country may choose. In such situation an external encouragement & support is vitally needed -- development of relations with Ukraine must become a priority not only for the USA but for the EU also. Adapted from the source document.

The paper deals with the specific features of the construction of an international identity by the EU & Lithuania. We do this by comparing the narrative of "Normative Power Europe" to that of "Lithuania, the regional center." The term "Normative Power Europe," though in use for some two years, still has no clear-cut place in the studies of European integration. So in the paper we first try to explicate its content by drawing a contrast with the more familiar concept of "civil power." We show that the term is an attempt at a new conceptualization of a problem that has been on the agenda of constructivist international relations studies for some time already, namely, that of the power of ideas in international politics. "Normative Power Europe" is defined as a discursive practice, as a narrative shaping the EU as a unique political institution which, by realizing itself via free exchange of ideas & opinions, is capable of changing the "normalcy" perception in international relations. In the EU political discourse the identity of EU as a normative power is constructed via the contrast of EU/USA politics, with America conceived as Europe's "Other." Next, in analyzing Lithuania's foreign politics in the context of the EU New Neighborhood Policy, we draw the parallels in the narratives made use of in constructing the identities of EU & Lithuania. A brief examination of the narrative "Lithuania, the regional center" shows its similarity to the narrative of "Normative Power Europe." First, the "Normative Power Europe" & the "Lithuania, the regional center" are both discursive constructions of their international identity. Second, both narratives are promoting a normative model, based on similar values & principles. Third, in both narratives regionalization is held a major instrument in spreading the values conducive to the creation of a common identity. Finally, both narratives perceive the common regional identity as a major security guarantee. The conclusion is that the narrative of "Lithuania, the regional center" is merely a nationalist replica of the "Normative Power Europe," with some peculiarities to be explained by differences in historical context & Lithuania's specifics in domestic politics. These are mainly due to Lithuania's attempt at reconciling her nation state identity & the ambitions of an active actor of the EU Common Foreign & Security Policy. Adapted from the source document.

Muslims have known & used the term 'da'wa' throughout the history of Islam. The concept, or rather concepts, of da'wa has been elaborated upon since the early centuries of Islam. Muslims have applied the term to various specific activities of theirs. The broadly known explanation in Europe & North America for da'wa is that it constitutes activities, which in the Christian context fall under the term 'missions' or 'missionary activities.' Recently, however, there has been much discussion whether da'wa at all can be rendered as 'missionary activity,' for it is argued by some Muslims as well as non-Muslim scholars that da'wa distinctly differs from what in the Christian tradition 'missions' have encompassed. From the available historical evidence, it appears that after Muhammad's death Muslims did not immediately embark upon da'wa activities -- during & after the rapid conquests of the Byzantinian & Persian lands, they little if at all ventured to preach to local non-Muslims about the virtues of Islam. Da'wa in the sense of inviting non-Muslims to embrace Islam was not yet on conquering Muslims' agenda. The first waves of conversions to Islam from among the indigenous populations of the conquered lands took place with virtually no Muslim missionary activities in the background. But the concept of da'wa was not lost even on the early Muslims. They were very much aware of it & indeed capitalized on its exploitation. Yet, this first was done on the intra-community level, among the Muslims themselves. The term da'wa came into wider usage almost a hundred years after Muhammad's death, in the wake of the 'Abbasid propaganda against the then ruling Ummayad clan in the 720's. However, the 'Abbasid da'wa ceased as soon as the 'Abbasids were in power -- the fact that attests to its political nature. Da'wa as a truly missionary activity, albeit still within the Muslim Umma, appeared in the form of the Isma'ili da'wa of the 9th through 13th centuries. Isma'ilis, in many ways, can be seen as the pioneers of the organized Muslim missionary activities: their highly institutionalized & sophisticated da'wa structure has hardly been repeated until today. Moreover, for the Isma'ilis, da'wa was a state priority. The Isma'ili da'wa encompassed extra- & intra-ummaic forms & blended both theology & politics. The focal point of this article is the inter-relatedness of da'wa & politics on both theoretical & practical levels. On the one hand, the Quran nowhere directly implies da'wa to be a political activity. On the other hand, Muslims made it a part of their political theory (through relating da'wa to jihad) & life (using the concept of da'wa in their political agendas). Taken in general, the intertwining of da'wa & politics, then, has been a feature throughout the Muslim history, though practical implications of this have been different in different ages. [Abstract shortened by ProQuest.]. Adapted from the source document.