Hostname: page-component-848d4c4894-75dct Total loading time: 0 Render date: 2024-05-31T13:21:37.826Z Has data issue: false hasContentIssue false

Political Realism and the Remembrance of Relativism

Published online by Cambridge University Press:  26 October 2009

Extract

With the precipitate and well-deserved demise of positivism as the only theory of knowledge backstopping international relations, a large number of ethical issues, emasculated by positivism's non-cognitivist views of morality, are emerging for philosophical reflection and analysis. One of the most important of these is relativism. Despite its obvious (and increasing) significance, however, few international theorists have specifically addressed the issues it raises. One of the main reasons for this neglect, this article argues, lies in the conspicuous failure on the part of the newer normative approaches to international relations even to acknowledge that a relativist interpretation is a plausible construal of their position. In the next section, three examples of such failure will be described. It is no accident that these examples derive from anti-realist positions. A perspicuous feature of anti-realism has been its evident incapacity to give sufficient weight to the fact that the world is divided into antagonistic groups which have serious, perhaps even irreconcilable, moral and political conflicts with one another. But whatever may be the case for anti-realists, revisionary political realism is in no position to obscure its relation to relativism. The possibility of relativism, for the revisionary political realist, arises from simple reflection on the realist tradition.

Type
Research Article
Copyright
Copyright © British International Studies Association 1995

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

1 A notable exception is Terry Nardin. See his article The Problem of Relativism in International Ethics’, Millennium, vol. 18 (1989), pp. 149–61CrossRefGoogle Scholar. In his perceptive book, International Relations Theory: New Normative Approaches (New York, 1992)Google Scholar, Chris Brown ‘mentions’ moral relativism, but there is no discussion of it as an issue for international relations theory. Neither ‘relativism’ nor any cognate term appears in the index.

2 For the phrase ‘new normative approaches to international relations’, I am indebted to Brown, International Relations Theory, passim. Although there are many such approaches, I will focus on intertextualism, communitarianism, and feminist international relations theory.

3 By revisionary political realism, I am referring to the sort of realism which I have described elsewhere as Evaluative Political Realism. See my On Evaluative Political Realism’, Millennium, vol. 14 (1985), pp. 3963CrossRefGoogle Scholar. I mean to include under the rubric of revisionary political realism those versions of political realism which attempt to carve out a place for the inextricable connection between ethics and politics.

4 For several articles in the intertexualist vein, see Derian, J. Der and Shapiro, M. (eds.), Internationalllntertextual Relations: Postmodern Readings in World Politics (Lexington, 1989)Google Scholar. For an illuminating critical discussion of intertextualism, see Brown, International Relations Theory, pp. 211–18. In his discussion, Brown does not address the question of relativism.

5 On genealogy and its relation to morality, see Maclntyre, Alasdair, Three Rival Versions of Moral Inquiry (London, 1990)Google Scholar. Following many philosophers and social scientists, I hold that moral nihilism may be loosely considered as a form of relativism.

6 Richard Ashley, ‘Living on Border Lines: Man, Post-Structuralism, and War’, in Der Derian and Shapiro (eds.), Internationalllntertextual Relations, pp. 259–321, and Ashley, and Walker, R. B. J., ‘Reading Dissidence/Writing the Discipline: Crisis and the Question of Sovereignty in International Studies’, International Studies Quarterly, vol. 34, 3 (1990) pp. 367416CrossRefGoogle Scholar. See my analysis of Ashley's views, Richard Ashley's Discourse for International Relations’, Millennium, vol. 21 (1992), pp. 147–82CrossRefGoogle Scholar.

7 Ashley and Walker, ‘Reading Dissidence/Writing the Discipline’, pp. 389–93.

8 Alasdair Maclntyre is an important exception but, as argued below, his arguments seem to be of little relevance to international relations. Moreover, not all communitarian theorists hold relativist positions: Charles Taylor, for one, has explicitly argued against the Nietzschean form of relativism to which, he claims, Foucault succumbed. Taylor, Charles, ‘Foucault on Freedom and Truth’, Political Theory, vol. 12 (1984), pp. 152–83CrossRefGoogle Scholar, at pp. 175ff.

9 Maclntyre, Alasdair, After Virtue (London, 1981)Google Scholar, ch. 17.

10 Maclntyre, Alasdair, Whose Justice? Whose Rationality? (Notre Dame, IN, 1988), pp. 352–67Google Scholar.

11 Walzer, Michael, Spheres of Justice (New York, 1983), pp. 8691Google Scholar.

12 Rorty, Richard, Objectivity, Relativism, and Truth (Cambridge, 1991), pp. 2134Google Scholar and 203–10.

13 Keohane, Robert, ‘International Relations Theory: Contributions of a Feminist Standpoint’, Millennium, vol. 18 (1989), pp. 245–54Google Scholar. Sylvester, Christine also uses the distinction, with certain modifications, in Feminist Theory and International Relations in a Postmodern Era (Cambridge, 1994)Google Scholar. The distinction seems to be due to Harding, Sandra, The Science Question in Feminism (Ithaca, 1986)Google Scholar.

14 ‘The Feminist Standpoint: Developing the Ground for a Specifically Feminist Historical Materialism’, in Harding, Sandra and Hintikka, Merrill (eds.), Discovering Reality (London, 1983)Google Scholar.

15 Grant, Rebecca and Newland, Kathleen (eds.), Gender and International Relations (Bloomington, IN, 1991), p. 4Google Scholar.

16 Peterson, V. Spike (ed.), Gendered States: Feminist (Re) Visions of International Relations Theory (Boulder, CO, 1992), p. 19Google Scholar.

17 Peterson, Gendered States, p. 19.

18 Peterson, Gendered States, p. 19.

19 Peterson, Gendered States, p. 19.

20 Peterson, Gendered States, p. 17.

21 Ruddick, Sara, Maternal Thinking (London, 1990), p. 148Google Scholar.

22 Ruddick, Maternal Thinking, p. 148.

23 Morgenthau, Hans J., Scientific Man versus Power Politics (Chicago, 1946)Google Scholar.

24 My interest in Nardin's arguments lies not in exegetically trying to come to grips with Nardin's overall position in international ethics, but in showing what is wrong with certain concrete views which he expresses in the aforementioned article and which appear to be widely held in recent international relations. The point of my criticism is to prepare the ground for an alternative view.

25 Nardin, ‘The Problem of Relativism’, p. 150 (emphasis added).

26 Nardin, ‘The Problem of Relativism’, p. 158.

27 Nardin, ‘The Problem of Relativism’, p. 156.

28 There is a long and distinguished literature in the philosophy of science which shows that ‘indisputable criteria’ have not been available in the history of natural science. See Kuhn, Thomas S., The Structure of Scientific Revolutions, 2nd edn enlarged (Chicago, 1970)Google Scholar. For a more recent argument from Kuhn which shows why such criteria are particularly unlikely in the human sciences, see ‘The Natural and the Human Sciences’, in Hiley, David R., Bohman, James F. and Shusterman, Richard (eds.), The Interpretive Turn: Philosophy, Science, Culture (Ithaca, 1991), pp. 1724Google Scholar. This volume contains many other articles which would throw doubt on the need for ‘indisputable criteria’ to resolve disputes, ethical or otherwise.

29 On the distinction between generalism and particularism deployed here, see Dancy, Jonathan, Moral Reasons (Oxford, 1993)Google Scholar, chs. 4–6.

30 As an example of this approach, see Kavka, Gregory S., ‘Was The Gulf War a Just War?’, Journal of Social Philosophy, vol. 22 (1991), pp. 20–9CrossRefGoogle Scholar.

31 Nicomachean Ethics, 1113 Al.

32 Wolf, Susan, ‘Two Levels of Pluralism’, Ethics, vol. 102 (1992), pp. 785–98CrossRefGoogle Scholar at p. 788.

33 Wolf, ‘Two Levels of Pluralism’, p. 788.

34 Wolf, ‘Two Levels of Pluralism’, p. 789.

35 Nardin, ‘The Problem of Relativism’, pp. 150–1.

36 Wolf, ‘Two Levels of Pluralism’, p. 789.

37 Hampshire, Stuart, Morality and Conflict (Oxford, 1983)Google Scholar, and Nagel, Thomas, ‘The Fragmentation of Value’, in Mortal Questions (New York, 1979)Google Scholar.

38 Wolf, ‘Two Levels of Pluralism’, p. 791.

39 Wolf, ‘Two Levels of Pluralism’, p. 792.

40 Wolf, ‘Two Levels of Pluralism’, p. 792.

41 Wolf, ‘Two Levels of Pluralism’, p. 793.

42 Wolf, ‘Two Levels of Pluralism’, p. 794.

43 Wolf, ‘Two Levels of Pluralism’, p. 795.

44 Wolf, ‘Two Levels of Pluralism’, p. 796.

45 Wolf, ‘Two Levels of Pluralism’, p. 796.

46 Wallace, James, Moral Relevance and Moral Conflict (Ithaca, 1986), pp. 128–32Google Scholar.

47 McNeill, William, The Rise of the West (Chicago, 1963), p. 717nGoogle Scholar. Cited in Wallace, Moral Relevance and Moral Conflict, p. 128.

48 Wallace, Moral Relevance and Moral Conflict, p. 129.

49 Wallace, Moral Relevance and Moral Conflict, p. 129.

50 Wallace, Moral Relevance and Moral Conflict, p. 129.

51 Wallace, Moral Relevance and Moral Conflict, pp. 129–30.

52 Hsu, Immanual C. Y., The Rise of Modern China (New York, 1970), p. 230Google Scholar.

53 Quincy Wright wrote many years ago that ‘a profound sense of the relativity of all philosophies is necessary for peace. The world is composed of many states, many religions, many legal systems, many languages, many cultures. The claim of one to be absolute has been a major cause of wars and disorders. Most wars are fundamentally ideological wars, wars to make my vision of the perfect world prevail. There are many visions of the perfect world and they cannot all prevail in one world’. The Study of International Relations (New York, 1955), p. 108Google Scholar.

54 Wolf, ‘Two Levels of Pluralism’, p. 796.

55 Wolf, ‘Two Levels of Pluralism’, p. 796.

56 Williams, Ethics and the Limits of Philosophy, p. 158.

57 Nussbaum, Martha C. and Sen, Amartya, ‘Internal Criticism and Indian Rationalist Tradition’, in Krausz, Michael (ed.), Relativism (Notre Dame, 1989), pp. 299325Google Scholar.

58 McDowell, John, ‘Virtue and Reason’, in Clarke, Stanley and Simpson, Evan (eds.), Anti-Theory in Ethics and Moral Conservatism (Albany, 1989), p. 88Google Scholar.

59 Wolf even goes so far as to say that her position ‘acknowledges that culture may contribute to the determination of a person's moral requirements and prohibitions in a much more thoroughgoing way than absolutism appears to allow’. ‘Two Levels of Pluralism’, p. 796.

60 Wiggins, David, ‘A Sensible Subjectivism?’ in Needs, Values and Truth: Essays in the Philosophy of Value (Oxford, 1987), p. 189Google Scholar.

61 Williams, Bernard, Morality: An Introduction to Ethics (Cambridge, 1972), pp. 3439Google Scholar.

62 Williams, Bernard, ‘The Truth in Relativism’, in Moral Luck (Cambridge, 1981), pp. 132–43CrossRefGoogle Scholar.

63 Williams, repeats these arguments in Ethics and the Limits of Philosophy (Cambridge, 1985), pp. 160–2Google Scholar.

64 Williams, Ethics and the Limits of Philosophy, p. 142.

65 Williams, Ethics and the Limits of Philosophy, p. 163.

66 Berlin, Isaiah, ‘On the Pursuit of the Ideal’, New York Review of Books, 35 (17 March 1988), pp. 1118Google Scholar.

67 Berlin, ‘On the Pursuit of the Ideal’, p. 14.

68 Berlin, ‘On the Pursuit of the Ideal’, p. 14.