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Inhaltsverzeichnis: Wrestling with God in the modern West -- Understanding Christian wrestling about ethics -- Wrestling with the violence of conquest -- Wrestling with war in a modern world -- Wrestling with the violence of oppression -- Wrestling with violence and injustice abroad and at home -- Has anyone prevailed?

1. Interpretive concepts, goals, and processes in international relations -- 2. Interpreting international security -- 3. Interpreting international political economy -- 4. Interpreting international law and organization -- 5. Race, religion, histories, and futures in international relations.

Interpretive approaches to the study of international relations span not only the traditional areas of security, international political economy, and international law and organizations, but also emerging and newer areas such as gender, race, religion, secularism, and continuing issues of globalization. But how are we to bring interpretivist methods and concerns to bear on these topics? Cecelia Lynch focuses on the philosophy of science and conceptual issues that make work in international relations distinctly interpretive. This work both legitimizes and demonstrates the necessity of post-

Drawing on recent scholarship on race, post-colonialism, and ethics in the field of international relations, I return to the 'first debate' in the field regarding realism versus liberalism to highlight how racialized international political practices a century ago shaped theoretical assumptions, deferrals, and absences in ways that continued to resonate throughout the century. In reviewing several prominent periods of the past 100 years, I argue that (a) a powerful, ongoing moral aporia regarding race has marked the practice of international politics and the study of international relations over the century, despite important challenges and (b) it is critically important for the field as a whole to confront both the aporia and these challenges to understand its own moral precarity and to dent ongoing racialized injustices.

Islamic NGOs are critical to the nexus of humanitarianism and peacebuilding in many parts of the world, even in societies with a non-Muslim majority. An important example is provided by Kenya. However, Islamic groups in most of the Global North and much of the Global South also operate in a context shaped by global trends, especially the discourse of suspicion perpetuated by the global 'war on terror'. In Kenya, this discourse has both constrained and provided opportunities for Islamic NGOs. To understand the resulting constraints and opportunities, the relationship between Islamic organisations and Christian, interfaith and transnational groups needs to be taken into account. This article employs insights from constructivist international relations to analyse: 1) how the goals and programmes of Kenyan Islamic groups are affected by the 'war on terror', and 2) the resulting obstacles and opportunities for peacebuilding, development and interfaith dialogue.

Current approaches for understanding and analyzing religion in international politics insufficiently incorporate the role of ethics in the practices of religious actors. Primordialist approaches essentialize religion, instrumental approaches consider it to be an epiphenomenon, and cosmopolitan approachesa prioridowngrade alternative ethical constructs as insufficiently universalist. An approach to religion that begins with a constitutive understanding of religious belief and economic, social, and political practice as outlined in Weber'sSociology of Religion, is more helpful. However, because Weber's method insufficiently addresses ethical intentionality, the 'neo-Weberian' approach I advance here incorporates the concepts of 'common good' and 'popular casuistry' into socio-historical contextualization. This approach provides a way to understand and theorize how religious adherents connect religious guidelines to moral action that avoids the essentialization of religion which is often characteristic of other perspectives.

Current approaches for understanding and analyzing religion in international politics insufficiently incorporate the role of ethics in the practices of religious actors. Primordialist approaches essentialize religion, instrumental approaches consider it to be an epiphenomenon, and cosmopolitan approachesa prioridowngrade alternative ethical constructs as insufficiently universalist. An approach to religion that begins with a constitutive understanding of religious belief and economic, social, and political practice as outlined in Weber'sSociology of Religion, is more helpful. However, because Weber's method insufficiently addresses ethical intentionality, the 'neo-Weberian' approach I advance here incorporates the concepts of 'common good' and 'popular casuistry' into socio-historical contextualization. This approach provides a way to understand and theorize how religious adherents connect religious guidelines to moral action that avoids the essentialization of religion which is often characteristic of other perspectives.