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Intro -- Table of Contents -- Dedication -- Title page -- Copyright page -- Acknowledgements -- Abbreviations -- Tables and Figure -- Tables -- Figure -- Introduction: Looking Beyond the Religion as Good or Bad Dichotomy -- 1: Theorizing Religion and International Security -- Secular World Order -- Habermas and the Post Secular -- Main Theoretical Paradigms -- Conclusion -- 2: Sacred Violence and Clashing Civilizations -- Girard, Mimesis, Scapegoats and Sacred Violence -- Interfaith Conflict -- Intrafaith Conflict -- Conclusion -- 3: Just War and Jihad -- Just-War Theory -- Jihad -- 'Religious' Terrorism -- Conclusion -- 4: Blessed are the Peacemakers -- Peace in the Scriptures -- Peacemakers -- Religious Peacemaking -- Conclusion -- 5: Faith-Based Initiatives and International Security -- Faith-Based Diplomacy -- Military Chaplains -- Faith-Based Humanitarian Assistance -- Conclusion -- 6: Suffering and Dying in the Name of God -- Human Security -- Government Harassment and Social Hostility -- Strengthening Human Security for Religious Actors -- Governance, Religion and Human Security -- Charter for Compassion -- Conclusion -- Conclusion: Religions of Peace and War? A Matter of Choice -- Appendix -- Article 1 -- Article 2 -- Article 3 -- Article 4 -- Article 5 -- Article 6 -- Article 7 -- Article 8 -- References -- Index -- End User License Agreement

Sees a predisposition of US policymakers to ignore the role of religion in other states.

This article aims to address why religion has been marginalised in international relations (IR) and discusses its implications. The first section examines the literature on the secular roots of the discipline of IR and how theoretical inputs from the West are shaped by context-specific European events and philosophies that are not 'universal' in nature. The second part delves into how the existing theoretical traditions of IR—realism, liberalism and constructivism—can incorporate religion as a variable in evaluating international politics. The final section will explore the problems with the recent spate of literature from the West after 9/11 on religion and IR. The article contends that the Indian conception of secularism, which has been studied in-depth vis-à-vis Indian domestic politics but not international politics, can be further examined to formulate frameworks that understand and deal with religion in IR.

The series Religion and Society (RS) contributes to the exploration of religions as social systems- both in Western and non-Western societies; in particular, it examines religions in their differentiation from, and intersection with, other cultural systems, such as art, economy, law and politics. Due attention is given to paradigmatic case or comparative studies that exhibit a clear theoretical orientation with the empirical and historical data of religion and such aspects of religion as ritual, the religious imagination, constructions of tradition, iconography, or media. In addition, the formation of religious communities, their construction of identity, and their relation to society and the wider public are key issues of this series.

John Anderson, Professor of Philosophy at the University of Sydney from 1927 to 1958, is not conventionally viewed as having exerted a significant influence on the development of international relations in the 20th century. Indeed, his contributions to philosophical realism and public debate in Australian society have been more readily acknowledged as his major spheres of influence. However, Anderson must also be credited with having exerted a significant influence on the intellectual development of one of the most prominent international relations theorists of the 20th century, his student Hedley Bull. With this in mind, this article assesses the impact of Anderson's teachings on Bull's thought and argues that although Bull deviated from his earliest mentor's more extreme views about ethical inquiry, his general approach to the study of international relations, understanding of international society, and sceptical attitude towards religion can, in large part, be derived from Anderson's teachings. References. Adapted from the source document.

Events such as the legal arguments surrounding the 2003 Iraq War and the creation of the International Criminal Court highlight the significance of international law in the contemporary world. This new textbook provides an introduction to the relationship between international law and international relations. David Armstrong, Theo Farrell and Hélène Lambert explore the evolution, nature and function of international law in world politics and situate international law in its historical and political context. They propose three interdisciplinary 'lenses' through which to view the role of international law in world politics: realist, liberal and constructivist. These lenses offer different ways of looking at international law in terms of what it is, how it works and how it changes. Topics covered include the use of force, human rights, international crimes, international trade and the environment, and each chapter features discussion questions and guides to further reading

Aus US-amerikanischer Sicht

La corrélation entre religions et relations internationales est le fruit d'une rencontre entre plusieurs intérêts scientifiques. Elle correspond tout d'abord à l'intérêt grandissant des politistes et sociologues des relations internationales, à inclure 'structurellement' la religion dans l'analyse du nouvel espace mondial, à travers la présence multiforme d'acteurs religieux autonomes dans la dynamique du jeu et de l'action internationaux et à travers la question intensément discutée des dimensions identitaire et religieuse des conflits depuis les années 1980. Pour leur part, les historiens des relations internationales, avec l'aide des spécialistes en histoire religieuse, réévaluent la place des religions dans leurs études, comme ressource mobilisatrice et comme force directement agissante, dans la politique étrangère des grandes puissances, la construction des nationalismes, la dynamique de l'internationalisme institutionnel, les mécanismes de prévention des conflits, la dynamique de la décolonisation, la construction et les représentations de l'intégration européenne, et enfin les orientations de la guerre froide. Enfin, les sociologues des religions et du religieux multiplient les études sur la dynamique de la mondialisation dans les recompositions religieuses, comme ils s'intéressent aux mutations religieuses dans la mondialisation, et dans les deux cas s'intéressent à l'action politique dans ces dynamiques.