By Amitav Acharya, Barry Buzan
Provided that the area has moved way past the interval of Western colonialism, and obviously right into a sturdy interval during which non-Western cultures have won their political autonomy, it's gone time that non-Western voices had the next profile in debates approximately diplomacy, not only as disciples of Western colleges of concept, yet as inventors in their personal techniques. Western IR concept has had the good thing about being the 1st within the box, and has built many beneficial insights, yet few could protect the placement that it captures every little thing we have to learn about global politics. during this publication, Acharya and Buzan introduce non-Western IR traditions to a Western IR viewers, and problem the dominance of Western conception. a global staff of specialists toughen latest criticisms that IR thought is Western-focused and accordingly misrepresents and misunderstands a lot of global historical past via introducing the reader to non-Western traditions, literature and histories appropriate to how IR is conceptualised. together with case reviews on chinese language, eastern, South Korean, Southeast Asian, Indian and Islamic IR this e-book redresses the imbalance and opens up a cross-cultural comparative point of view on how and why considering IR has constructed within the approach it has. As such, will probably be useful examining for either Western and Asian audiences drawn to diplomacy idea.
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Extra info for Non-Western International Relations Theory: Perspectives On and Beyond Asia (Politics in Asia)
Each theory has a distinct hard core and a more flexible protective belt to ensure that the hard core is not damaged and eroded (Lakatos 1978: 6). This hard core identifies a theory. Once a new hard core is formed, a new theory is born. Although Lakatos does not discuss the formation of this hard core, he explains that the formation of a research programme starts from an initial ‘model’, which gradually grows, with painstaking efforts, into a research programme. This process is similar to what is called ‘nucleation’, the formation of the nucleus or the hard core of a theory.
I have argued that any theory must have a distinct problem that develops into a hard core and makes the theory alive and alone (Qin 2005). The mainstream IR theories in the US have one thing in common – how to solve the big problem the US as the hegemon faces in the post-World War II international system, or hegemonic maintenance (Gilpin 1980; Organski and Kugler 1980; Krasner 1983; Keohane 1984). No matter whether it is the emphasis on hard power or soft power (Mearsheimer 2001; Nye 2002, 2004) and no matter whether it is the maintenance of the hegemon’s power position or the hegemonic system as a whole,10 the big problem the US has faced in the post-war era constitutes the core of all these theories.
This is a system in which there was no distinction between the ego and the alter. The ontological status of the units of the system was at the same time the ontological status of the centre. It was modelled on the Confucian notion of the ‘state’, which in turn was modelled on the Confucian concept of the ‘family’. Thus, the state was an enlarged family or an enlarged state. When John Fairbank said the tributary system was not an interstate system, but a world system, he touched on a crucial issue about this China-centred system: there were no equally, even though perhaps only de jure, positioned units in it.