By Jeff Haynes
Now not so very some time past it appeared average to say that the impression of faith on international politics used to be at the wane. because the Western international grew to become more and more secular and the method of globalisation deepened, it appeared inevitable - at the floor at the very least - that the voice of faith was once to be heard softly if it used to be to be heard at all.
This has now replaced, and altered might be irrevocably. As Jeff Haynes argues during this thought-provoking and critical new booklet, a number of spiritual 'actors' at the moment are considerably fascinated by diplomacy and became an important effect on coverage in a post-Westphalian international. diplomacy and faith courses the reader throughout the complicated matters on the center of this subject with readability and insight.
This up to date moment version starts off with an in depth interpreting of the various theoretical and analytical strategies - significantly Huntington and the conflict of civilisations - that experience grown up round this sector after which concludes with a precis of the problems less than dialogue and makes an attempt to place into context what it capacity to dwell in a global that's more and more formed by way of a complete host of various spiritual groups.
Essential studying for college students of diplomacy and Politics.
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Additional resources for An Introduction to International Relations and Religion (2nd Edition)
It starts from the following premises: • Religion’s impact on international relations is not clear or straightforward. On the one hand, religion is associated with conflict – for example, 9/11, 7/7, Spain 2004 – while, on the other, it is associated with cooperation – for example, working to help deliver the Millennium Development Goals. It is now widely agreed that the multiple and complex ways that religion impacts upon international relations requires a nuanced treatment. • Religion has an important function in engendering and influencing values, which in turn affects formulation of foreign policies by (a few) states, as well as what religious transnational actors do (Haynes, 2012b).
The effect for international relations – and a little later, for International Relations – was that religion was a ‘Bad Influence’ which needed to be removed if international relations had any chance of being cooperative rather than filled with conflict as Europe was before the Peace of Westphalia (1648). Religion’s demonstrable ‘Bad Influence’ was reflected in numerous religious wars between Christians, on the one hand, and Muslims and Christians, on the other. The consequence was that in international relations religion was relegated to the category of a dangerous but eventually minor issue that must nevertheless be prevented from intruding into the search for domestic national unity and international political stability and progress.
Gopin suggests that it is very likely that all religions have developed laws and ideas that provide civilisation with cultural commitments to critical peace-related values. These include: empathy, an openness to and even love for strangers, the suppression of unbridled ego and acquisitiveness, human rights, unilateral gestures of forgiveness and humility, interpersonal repentance and the acceptance of responsibility of past error as a means of reconciliation, and the drive for 36 social justice (Gopin, 2000: 13).
An Introduction to International Relations and Religion (2nd Edition) by Jeff Haynes