The current economic crisis challenges the constitutive rules of global finance. Despite its various roots, dynamics, and consequences, the current reform debate is surprisingly limited in scope: it focuses on possible changes of Basle II and thus banking regulation only. This article suggests that the reason for this ‘gap’ can be found in the idea of asymmetric information. The idea that the asymmetric dispersion of information is the ‘real’ cause of the crisis is reiterated constantly in public documents. However, the argument rests upon two assumptions: that crises are exogenous to otherwise efficient and stable markets, and that finance is an autonomous field where the primary focus of the current reform can then concentrate on its laws. It is thought that it is enough to reform financial markets to stabilise the global economy. This article suggests that this belief is utterly misguided and argues that a more comprehensive picture of the current turmoil needs to abandon exactly these two assumptions. To pursue such an avenue, this article provids an interpretation of Hayek's social theory.

Despite the fact that democracy promotion is a major part of liberal foreign policies, the discipline of International Relations has not paid much systematic attention to it. Conversely, the study of democracy promotion is dominated by comparative politics and pays hardly any attention to the international system. This mutual neglect signifies a core weakness in the theory and practice of democracy promotion: its failure to comprehend the development of liberal democracy as an international process. This article argues that a thorough engagement with John Locke explains the failures of democracy promotion policies and provides a more comprehensive understanding of the development of liberal democracy.

This article provides a conceptual lens for and a thick interpretation of the emergent regional constellation in the Middle East in the first decade of the 21st century. It starts out by challenging two prevalent claims about regional politics in the context of the 2006 Lebanon and 2008–09 Gaza Wars: Firstly, that regional politics is marked by a fundamental break from the ‘old Middle East’ and secondly, that it has become ‘post-Arab’ in the sense that Arab politics has ceased being distinctly Arab. Against this background, the article develops the understanding of a New Arab Cold War which accentuates the still important, but widely neglected Arab dimension in regional politics. By rediscovering the Arab Cold War of the 1950–60s and by drawing attention to the transformation of Arab nationalism and the importance of new trans-Arab media, the New Arab Cold War perspective aims at supplementing rather that supplanting the prominent moderate-radical, sectarian and Realist-Westphalian narratives. By highlighting dimensions of both continuity and change it does moreover provide some critical nuances to the frequent claims about the ‘newness’ of the ‘New Middle East’. In addition to this more Middle East-specific contribution, the article carries lessons for a number of more general debates in International Relations theory concerning the importance of (Arab-Islamist) non-state actors and competing identities in regional politics as well as the interplay between different forms of sovereignty.

This article has been constructed under the premise that International Political Economy provides the appropriate analytical tools for understanding the characteristics and performance of oil in economic and political relations. The article argues the need to articulate three levels of analysis (major players, scenarios, and exchange mechanisms) in order to understand the economic and political relations that underpin oil exchange during last decades. The central conclusion is that the current oil system is characterised by a set of asymmetric, unstable, and ungovernable relations, whose consequences are unpredictable but not necessarily traumatic.

This article problematises international heritage interventions in divided cities through exploring UNESCO's role in Jerusalem's Old City. It examines the tension between universal heritage values and protocols and nationalist agendas which often involve politicised archaeological responses. Drawing on comparative case studies of UNESCO-affiliated projects in Fez and Aleppo, and in the violently divided cities and regions of Mostar and Kosovo, it assesses future challenges and possibilities facing UNESCO in Jerusalem. While the article confirms an increased need for an international arbitrator and protector for the city's sacred sites and divided cultural heritage, it also underscores the limitations of UNESCO's legal remit and the political sensitivities which hinder its praxis.

As argued in a recent article by Keohane, Macedo, and Moravcsik, ‘democracy-enhancing multilateralism’ highlights the potential ways in which international organisations can enhance domestic democracy. The thesis raises an important question about the conditions which shape the likelihood that multilateralism will have such democratising effects. This article responds to the question of conditionality, looking at one way in which democracy may be improved by multilateralism-through the expansion of rights protections. That is, under what conditions will domestic democratic processes garner an improved ability to protect rights as a result of a state's participation in multilateral institutions? Using most likely empirical cases – the European Union (EU) and the Council of Europe (COE) – this article argues that three conditions affect the likelihood that rights expansion will result from multilateral legal institutions. Together the compatibility between the international legal principle and pre-existing domestic law, legal mobilisation, and the precision and obligation of the international law have significant affect on the likelihood of rights expansion. The unique contribution here is a set of conditions that helps to understand when and where rights are likely to expand as a result of a state's participation in international organisations.

The concept of desecuritisation – the move of an issue out of the sphere of security – has been the subject of heated international political theory debate and adopted in case studies across a range of sectors and settings. What unites the political theory and the applied literature is a concern with the normative-political potential of desecuritisation. This article documents the political status and content of desecuritisation through four readings: one which shows how desecuritisation is a Derridarian supplement to the political concept of securitisation; one which traces the understanding of the public sphere's ability to rework the friend-enemy distinction; one which emphasises the role of choice, responsibility, and decisions; and one which uncovers the significance of the historical context of Cold War détente. The last part of the article provides a reading of the varied use of desecuritisation in applied analysis and shows how these can be seen as falling into four forms of desecuritisation. Each of the latter identifies a distinct ontological position as well as a set of more specific political and normative questions.

At the height of the influence of the secularisation thesis religion was understood to be absent from affairs of state and the law, including international politics and international law. As the critique of secularisation gained momentum this master narrative fell apart, and a new consensus began to take shape. The notion that religion had been ignored and should be ‘brought back in’ to International Relations took centre stage among many academics and practitioners. The assumption is that restoring religion in the right way will help address the problems associated with having ignored religion in IR, paving the way for the marginalisation of violent religion and globalisation of religious freedom. This article undertakes a critical analysis of this restorative narrative and the religious and political world it is creating. It then proposes a different approach to the intersection of religion and world politics after secularism. This approach draws attention to the authority of transnational actors such as the United States, United Nations, and European Union to shape the public administration of religious affairs globally. Channels through which this is accomplished include the promotion of religious freedom, humanitarian intervention, foreign aid, nation building and democratisation, counterterrorism and peace-building efforts, and the pronouncements of supra-national courts.

Recently, theorists have sought to justify transnational democracy by means of the all-affected principle, which claims that people have a right to participate in political decision-making that affects them. I argue that this principle is neither logically valid nor feasible as a way of determining the boundaries of democratic communities. First, specifying what it means to be affected is itself a highly political issue, since it must rest on some disputable theory of interests; and the principle does not solve the problem of how to legitimately constitute the demos, since such acts, too, are decisions which affect people. Furthermore, applying the principle comes at too high a cost: either political boundaries must be redrawn for each issue at stake or we must ensure that democratic politics only has consequences within an enclosed community and that it affects its members equally. Secondly, I discuss three possible replacements for the all-affected principle: (a) applying the all-affected principle to second-order rules, not to decisions; (b) drawing boundaries so as to maximise everyone's autonomy; (c) including everyone who is subject to the law. I conclude by exploring whether (c) would support transnational democracy to the extent that a global legal order is emerging.

The past two decades have produced a bulky literature on religion and politics, with many writers being influenced by Habermas's notion of ‘post-secularity’. However, despite the vast amount of literature, there is still little agreement on the meaning of this term. The article explores two main directions in which the expression has been interpreted: one direction where religious faith is in a way ‘secularised’ by being adapted to modern secular discourse; and another where faith triumphs over secularity by expunging its modern corollaries. What surfaces behind this divergence is a version of the immanence/transcendence conundrum which accentuates a presumed contrast of language games in which one linguistic idiom is said to be more readily accessible than the other. In agreement with Charles Taylor, this article challenges the assumption of an ‘epistemic break’ between secular reason and ‘non-rational’ religious discourse. Once this challenge is taken seriously, a new and more radical redefinition of ‘post-secularity’ comes into view: a definition where the prefix ‘post’ signifies neither a secular nor a religious triumphalism, but rather an ethical-political task: the task of liberating public life from its attachment to ‘worldly’ self- interest and the unmitigated pursuit of wealth, power, and military adventures.

This article provides a working taxonomy of the concept of ‘alignment’ in the discipline of International Relations (IR); a heretofore major deficiency in the otherwise abundant literature on alliance/alignment. It further contends that the label ‘alliance’ is commonly employed reflexively and unreflectively, where in fact the term ‘alignment’ would be a superior and more accurate descriptor. This contention is buttressed by empirical developments in international politics. The article makes the case that the contemporary security environment is characterised by multiple forms of ‘alignment’, not just alliances, in their many guises. In addition, we can identify ‘coalitions’, ‘security communities’, and ‘strategic partnerships’; all distinctly different from the conventional ‘alliance’ archetype. It concludes that a change in our thinking about defining and conceptualising alignment and alliance is required to bring disciplinary work closer in line with the paradigmatic shift that is occurring in contemporary international politics.

As the concept of human security has become part of the mainstream discourse of international politics it should be no surprise that both realist and critical approaches to international theory have found the agenda wanting. This article seeks to go beyond both the realist and biopolitical critiques by situating all three – political realism, biopolitics and human security – within the history and theory of the modern rise of the social realm from late eighteenth and nineteenth century Europe. Human security is the further expansion of social forms of governance under capitalism, more specifically a form of socialpolitik than realpolitik or biopolitics. Drawing on the work of historical sociologist Robert Castel and political theorist Hannah Arendt, the article develops an alternative framework with which to question the extent to which ‘life’ has become the subject of global intervention through the human security agenda.

The liberal peace project has dominated state-building operations since the end of the Cold War, including in Timor-Leste. However, the attempt to institutionalise the liberal peace faced significant challenges in Timor-Leste's fragmented subsistence-based society. This resulted in the creation of shallowly rooted and poorly-understood liberal state institutions that were disconnected from the majority of Timorese, who continued to follow their local sociopolitical practices. In response, the state has increasingly engaged with these local practices in order to create state institutions that make sense to the people they seek to govern. This engagement has occurred through the formalisation of local sociopolitical institutions, the recognition of local justice systems and the utilisation of local ceremonies and practices. Therefore, this article argues that a liberal-local hybrid peace project has emerged to guide state-building in Timor-Leste, which may indicate how similar projects could develop in the future.

Persistent health inequalities exist globally, affecting high-income countries and blighting the developing world. Health inequalities currently are one of the greatest challenges facing realisation of the human right to health. This article argues that the struggle for the right to health in the face of such inequalities requires embracing three critical considerations: redistribution, representation, and recognition. While the analysis of the right to health has been formulated predominantly around theories of distributive justice, I suggest that a more normatively compelling account will link the politics of economic redistribution to the politics of sociocultural recognition. A recognition approach, which views rights claims as grounded on the vulnerability of the human condition, can show how rights are emergent in political action and that the ability to claim and exercise the human right to health is contingent upon recognition of diverse sociopolitical statuses. From this perspective, there are no ‘neutral’ constructions of the rights-bearing subject and conflict between different political framings of the right to health is a consequence of the struggle for recognition. This theme is illustrated by comparing conservative, affirmative, and transformative processes of recognition in the struggle for access to essential antiretroviral medicines by South Africa's Treatment Action Campaign.

This article examines power implications of digital diasporas and the identity negotiation processes they afford. Members of diasporas are potentially socially and psychologically disempowered by two sources: the majority society into which they are dispersed; and the traditional social structures and culture from which they emerged. This potential disempowerment highlights the important role of power in facilitating (or not) migrant integration into new societies, and the integration of values and norms that are increasingly considered universal. The diaspora experience and Internet discussion forums provide enabling normative structures and discourses for individuals to define and pursue their own interests and ideals. Following a review of the literatures on diaspora identity hybridity and power, the case of TibetBoard illustrates how information technology enables diaspora members to explore, negotiate, and validate their self-determined identity and political perspectives, moving beyond passive adoption of traditional perspectives rooted in the Tibetan community of the homeland and in exile.

This article offers an analysis of precisely how civil society and its relation to democracy were conceptualised by its East European and South American proponents in their pre-democratic contexts, through an examination of declarations, newspaper articles, samizdat essays, diaries, letters from prison, academic articles and prize acceptance speeches written at the time. The analysis of these source materials is organised under three main themes: the first concerns activists' understanding of the nature of the regime, its aims and its relation to society; the second relates to the features of the emergent civil society the writers of these documents desired, observed, and helped to create; and the final section discusses their strategies and aspirations in relation to ‘democratisation’. On the basis of an analysis of commonalities in ideas across these two very different regional and ideological contexts, hypotheses are formulated as building blocks for a political theory of civil society under authoritarian rule, which may apply in yet other, contemporary contexts.

This article argues that International Relations (IR) researchers concerned with why-questions about the state's external behaviour ought to employ a multicausal approach attentive to the interrelated relationship between external structures and internal agents, presenting the (meta-)theoretical rationales underlying its argument. Here the author suggests ‘a rich/bold ontology’ regarding foreign policy behaviour. Then the article elaborates on detailed and explicit guidelines on how to traverse the bridge that connects the insights of that rich ontology to the empirical research necessary to make claims about the real world of any one moment. In a related vein, the article claims that a multicausal approach should be established using what the author calls ‘loose-knit deductive reasoning’ through which epistemological and methodological openness can be preserved in a manageable way. More importantly, this article discusses the role of theory for IR scholarship and the standards for judging theoretical contributions and progress in the field of IR. Ultimately, the author argues that a complex and flexible approach – both as a useful mode of explanation and as a progressive model of theory construction – can make important contributions to a better understanding of foreign policy and world politics, not only because it enables researchers to become keenly sensitive to the complex reality underlying a nation's foreign policy and to the interrelated relationship between structures and agents in international relations, but also because it can serve to provide a secure base for the progressive accumulation of the evidence closely associated with multiple causation on which any adequate explanation about complex foreign policy behaviour must surely be founded and without which general theory cannot really flourish.

Jürgen Habermas's post-secular account is rapidly attracting attention in many fields as a theoretical framework through which to reconsider the role of religion in contemporary societies. This work seeks to go beyond Habermas's conceptualisation by placing the post-secular discourse within a broader genealogy of the relationships between space, religion, and politics. Drawing on the work of Carl Schmitt, the aim of this article is to contrast the artificial separation between private and public, religious and secular, state and church, and the logic of inclusion/exclusion on which modernity was established. Revisiting this genealogy is also crucial to illustrating, in light of Schmitt's political theory, the problems underlying Habermas's proposal, emphasising its hidden homogenising and universalist logic in an attempt to offer an alternative reflection on the contribution of religious and cultural pluralism within Western democracies.