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Introduction: International politics and mimetic theory -- International politics and realist thought -- Desire for power and the power of desire -- A realist mimetic view on reconciliation -- Dag Hammarskjöld: international civil service and mimesis -- It's all about competition without shooting each other.

This volume picks up a rather uninvested field of international relations theory: the influence of religion on Realism as well as the power of Realism to address religious issues in world politics. Although classical scholars of Realism rarely mention religion explicitly in their well-known work, this volume suggests that Realism offers serious ground for taking religion and faith into account as well as evaluating the impact of religion on its theoretical framework: how religion and religious worldviews influence and affect the theoretical framework of Realism, and how Realism approach rel.

English School accounts of international relations always stressed some degree of interaction between political international society and ideational world society. Yet, English School research, relying on agential and structural premises, often misses how and where international society and world society interact. If intermediation between the two societies is identified, it often remains abstract. I argue that identifying agents and the standards defining their practices helps to understand intermediation between international society and world society. I suggest that likely candidates that practice intermediation are rooted in both international society and world society. This is because practices rooted in both realms are also defined by the standards of both realms. I argue that the Pope and the United Nations Secretary-General are likely intermediation instances between international society and world society. Both are equally footed in international society and world society. Given their organizational embedding in international society, both rely on practices informed by international society standards such as diplomacy. Yet, both also rely on world society standards such as their concern for humanity. Focusing on the sanctity of the individual rather than only on state-based interests and agendas of international society marks their concern and caring for refugees. I illustrate this argument with advocacy, an intermediation practice. Deprived of membership in a community, solutions for refugees in international society require political and moral theory from world society, relying on concepts such as humanity. Advocating for refugees on the grounds of world society's common humanity, the Pope and the United Nations Secretary-General are intermediation instances between world society and international society.

Classical Realism represents a science of politics that is distinct from the conventional understanding of science in International Relations. The object of Realist science is the art of politics, which is the development of a sensibility based on practical knowledge to balance values and interests and to make judgments. Realism's science and its object led to its tagging as "wisdom literature." This article illustrates that reading Hans Morgenthau's and Raymond Aron's work shows how their hermeneutic form of enquiry provides insights into the character of international politics, which conventional understandings do not. Following the example of Morgenthau, the article, first, illustrates how Realism, rather than providing a theory of practice, builds on a science with the purpose to judge knowledge. Realism's science analyzes the objective conditions of politics, theorizes them, and takes into account the requirements of political practice under contingencies and considerations of morality. The article, second, examines Aron's take on political practice in the context of the Cold War and politics that built on knowledge without experience to judge knowledge. Morgenthau and Aron's science helps to capture Realism's take on politics as an art, how to explicate Realism's epistemological foundation and value in studying international politics. Doing so, the article, third, contributes to practice theory by clarifying several aspects of Realism's science. In particular, it shows how Realism captures the art of politics by conceptualizing practice as a form of human conduct thereby offering a more coherent notion of practice than current practice theory.

Classical Realism represents a science of politics that is distinct from the conventional understanding of science in International Relations. The object of Realist science is the art of politics, which is the development of a sensibility based on practical knowledge to balance values and interests and to make judgments. Realism's science and its object led to its tagging as "wisdom literature." This article illustrates that reading Hans Morgenthau's and Raymond Aron's work shows how their hermeneutic form of enquiry provides insights into the character of international politics, which conventional understandings do not. Following the example of Morgenthau, the article, first, illustrates how Realism, rather than providing a theory of practice, builds on a science with the purpose to judge knowledge. Realism's science analyzes the objective conditions of politics, theorizes them, and takes into account the requirements of political practice under contingencies and considerations of morality. The article, second, examines Aron's take on political practice in the context of the Cold War and politics that built on knowledge without experience to judge knowledge. Morgenthau and Aron's science helps to capture Realism's take on politics as an art, how to explicate Realism's epistemological foundation and value in studying international politics. Doing so, the article, third, contributes to practice theory by clarifying several aspects of Realism's science. In particular, it shows how Realism captures the art of politics by conceptualizing practice as a form of human conduct thereby offering a more coherent notion of practice than current practice theory. ; Version of record