In a response to my critics I further elaborate some of the concepts central to A Cultural Theory of International Relations. I explain why it is a cultural theory, as distinct from a theory of culture; the different levels of reason conceptualised by the Greeks and their utility in moving our thinking beyond the exclusive focus on instrumental rationality of modern social science; and Aristotle's concept of anger and its implications for the behaviour of the weak and the powerful. I justify my case selection and its Western bias, but defend the universality of my theory and its non-hegemonic application to the study of other cultures.
International relations theory is witnessing a veritable explosion of works within the areas of modernism and postmodernism, yet there has been no attempt to compare these theories and their sources according to a common criterion or logical form. This author argues that while these pioneering, imaginative and exciting theoretical works are disparate, they also share a common thread that seeks to express emancipatory goals for international relations. This book provides an in-depth critical study of this genre of theorizing that he names 'Emancipatory International Relations'. Spegele.
In Emanuel Adler's distinctive constructivist approach to international relations theory, international practices evolve in tandem with collective knowledge of the material and social worlds. This book - comprising a fresh selection of his journal publications, a substantial new introduction, three previously unpublished articles - points IR constructivism in a novel direction, characterized as 'communitarian'. Adler's synthesis does not herald the end of the nation-state; nor does it suggest that agency is unimportant in international life. Rather, it argues that what mediates between individual and state agency and social structures are communities of practice, which are the wellspring and repositories of collective meanings and social practices. The concept of communities of practice casts new light on epistemic communities and security communities, helping to explain why certain ideas congeal into human practices and others do not, and which social mechanisms can facilitate the emergence of normatively better communities.
Disease is a transnational phenomenon which pays no heed to territorial state boundaries; yet it rarely features in the discussion of International Relations. It is important that the discipline should address the issue of disease and more broadly, health, not simply to facilitate containment of disease transmission across international borders but also because central notions of justice, equity, efficiency and order are involved.