Against both liberal narratives and postcolonial critiques, this article argues that sovereignty-as-responsibility – the theory of sovereignty embraced in the responsibility to protect (R2P) – is part of a problem space that emerged with decolonization, rather than the end of the Cold War. The internally displaced person (IDP), the vehicle which Francis Deng used to critique Westphalian sovereignty, had to be theorized against the rise of the postcolonial state. In recovering the questions motivating Deng we find a stark politics driving his work on IDPs and sovereignty. Against the claim that the heart of R2P is armed coercive intervention for humanitarian purposes, Deng used sovereignty-as-responsibility to promote a profoundly political critique of the colonial legacy and the postcolonial state, which was taken up by states of the Global South in debates on the ratification of R2P. Recovering Deng's work on IDPs and sovereignty-as-responsibility highlights R2P as itself a site of contestation, and offers a case for how ideas emerge ‘from below’ in global politics.

Across the developed democracies, there has been a rise in populist nationalism and anti-globalization sentiment aimed at reasserting sovereignty through the state. This article develops the concept of discursive power as an alternative basis for citizens to project their voice and influence into global politics. Discursive power arises from the framing role of ideas in orienting citizen judgements to the possibilities for acting beyond the state, as a precursor to deliberative forms of persuasion and agreement. Discursive power is ‘democratic’, we argue, when it enables those affected by global issues and problems to conceive of themselves as collective agents capable of responding. Generating discursive power outside the state, however, requires informal representatives to serve as interlocutors. Drawing on recent theories of representation, we describe how the claims of non-state actors could support the production and mobilization of citizens' discursive powers across borders. Our analysis underscores the importance of claim-making for progressive responses to globalization centred on the judgements of citizens. We conclude by surveying several challenges for democratic discursive power at the transnational and global levels and suggest some background institutions and practices to enhance this power.

Kenneth Waltz once stated, unequivocally, that, ‘I consider myself to be a Kantian, not a positivist’. I explain what Waltz might have meant by this, and how deep this professed Kantianism ran. Such is the depth of the engagement, I argue, that it is no exaggeration to claim that Waltz's political philosophy, his philosophy of history, his philosophy of science, his methodology, and his normative theory of anarchy are all broadly Kantian. Crucially, what Waltz meant by the ‘virtues of anarchy’, is best understood as an attempt to develop a regulative ideal, or an ‘organising principle’ of ‘practical reason’ that would guide diplomats in the nuclear age. Indeed, in his most contentious intervention in global public policy, Waltz deploys Kant to argue that horizontal nuclear spread, rather than the spread of democracy, would ensure the peaceful development of states. This anarchic nuclear peace would, he thought, be the means to achieve ‘perpetual pacification’. This revisionist reconstruction is the primary contribution of the paper. But through unsettling paradigmatic readings of ‘Waltzian IR theory’, the paper also presents an immanent critique of ‘the virtues of anarchy’ that contributes to a wider research project on the concept of anarchy and its emancipatory potential.

Hypocrisy, when addressed at all, is typically considered a functional, even valuable, aspect of international political practice within international relations theory. It is alternatively seen as necessary to the exercise of sovereignty and a rhetorical device used to seek pragmatic political change. Utilising insights from feminist, queer, and postcolonial theory, this article challenges this understanding of hypocrisy. The article demonstrates that hypocrisy is animated and elided by an investment in a particularly liberal vision of politics and international order (and concomitant obfuscation of the racialised, sexual, gendered, and colonial underpinnings of those same assumptions). The notion of hypocrisy relies upon a unitary and stable subject whose moral consistency is to be expected across time and space – a luxury less afforded to those disadvantaged within intersectional international hierarchies. Consequently, although the charge of hypocrisy appears to be about holding power to account, the article finds that it serves less to uphold normative principles than to re-centre the privileged and powerful subject – typically, the sovereign state of liberal international order – and its consistency with itself, as the unit and basis of moral concern. The article concludes by outlining the limitations of hypocrisy as a strategy of critique.

This article identifies a sub-category of norm contestation I've termed ‘norm weaving’, where actors contest the constitution of norm clusters, instead of the validity of individual norms. This occurs through processes of stretching or reproducing individual strands of existing norm clusters before weaving them together to create behaviour guides in undergoverned issue areas that are greater than the sum of their individual parts. I identify two examples of weaving in the world-leading actions of Fiji and Vanuatu around domestic climate mobilities. Using these two cases, we can see that existing models of norm dynamics need to be developed to better explain and understand weaving-like processes of norm contestation. There are two areas where norm weaving extends our understanding – in how clusters of norms emerge and change, and in how contestation applies to groupings of norms. Clarifying what norm weaving looks like in these cases could open the door to further examples being identified in other contexts and a more complete understanding of how norms operate in global politics.

Critiques of international economic law have attacked the tendency of transnational legal processes, including investor-state dispute settlement (ISDS), to undermine states' sovereignty. In response to these criticisms, many states have limited the power of investment tribunals by reasserting their sovereignty. There are reasons, however, to be critical of endorsing sovereignty, particularly in the context of global distributive inequalities. This is because assertions of sovereignty are normatively ambivalent in their effects: they can be used to entrench and naturalize the unequal assets held by each state, rather than to empower states to exercise their right to regulate. These potential tensions can be resolved if sovereignty is understood as a term that is used in many different ways. Critics of ISDS often conflate two distinct meanings of sovereignty: sovereignty understood as the right to be free from external influence, and sovereignty understood as states' right to regulate. Because states are constrained by differences in resources and capacity, withdrawing from ISDS cannot always secure the conditions for effective domestic regulation. Sovereignty understood as the right to be free from interference may even stand in the way of states' ability to regulate, by allowing states to gatekeep resources that were accumulated through historical injustice

Building on studies of historical non-Westphalian world orders, this article challenges desires to identify a ‘first’ international. The question ‘when was the first international?’ is fundamental to defining disciplinary boundaries and the ontologies that shape them. Such quests are substantialist rather than relational, limiting our understanding of the relations and diversity of agents involved in world ordering. Existing approaches to the ‘first’ international are caught in a ‘Mesopotamian trap’: a combination of social evolution conceptual models grounded in colonial epistemologies, analytical presentism, and the surviving propaganda of ancient urban rulers. This article proposes ‘dynamic multiplicity’ as a new framework to account for the diversity, complexity, dynamism, and relationality of world orders in past and present. Dynamic multiplicity emphasizes: a quantitative and qualitative multiplicity of actors; never-ending and always unfolding relations; the instability and permeability of social actors; the diachronic nature of social action; hierarchical and heterarchical power relations; the multi-scalar spatiality of the social; and sustained and critical interdisciplinarity. It applies dynamic multiplicity to the case of Sumer and ancient West Asia, a so-called ‘first’ international, to reveal a diversity of durable relational actors and contradict assumptions that international relations necessarily lead to world orders of homogenous unit-types.

Michael Walzer's use of John Stuart Mill's A Few Words on Non-Intervention (1859) helped to inaugurate it as a canonical text of international theory. However, Walzer's use of the text was highly selective because he viewed the first half as a historically parochial discussion of British foreign policy, and his interest in the second was restricted to the passages in which Mill proposes principles of international morality to govern foreign military interventions to protect third parties. As a result, theorists tend to see those canonized passages as if through a glass darkly. Attention to the detail and context of Mill's first-half critique of Lord Palmerston's opposition to the Suez Canal project reveals that his discussion of purely protective intervention is embedded in a broader exploration of the limits of self-defence, including the moral permissibility of preventive military force and the use of protective interventions for defensive purposes. Moreover, reading the text holistically facilitates a refutation of some objections directed at it by Michael Doyle to the effect that Mill's conception of self-defence incorporates elements of aggression which makes it extremely dangerous when adapted for application to the contemporary world.

International agreements save the costs of war, but complying with their terms can be costly. We analyse a model of interstate crisis bargaining in which one state may be unwilling or unable to make a costly investment that guarantees its subjects’ compliance. In equilibrium, peace is assured when the domestic government is militarily strong enough to demand terms that its subjects tolerate. When the domestic government is militarily weaker, peace requires that the foreign state compensate it for either the costs of enforcement or its subjects’ violations, and these prospective costs of peace may also lead the foreign state to solve the enforcement problem with war because peace is relatively costly. We also show that war due to enforcement problems is more common in militarily weak states and that equilibria at which the foreign state subsidizes enforcement are more common when the costs of violation fall disproportionately on the domestic state. The American invasion of Mexico in 1916 and the Red Army's peaceful withdrawal from East Germany in 1989 demonstrate the model's usefulness.

Ronald Dworkin maintains that a system of coercive government is a genuinely legal one if and only if it exhibits fidelity to a conception of the rule of law as valuable for the constitutive contribution it makes to the treatment of all its individual human subjects with equal concern and respect. This requires a particular type of institutional structure, namely one that satisfies the criteria that constitute government according to the rule of law, and a particular political culture or ethos on the part of both rulers and ruled that Dworkin labels law as integrity. The existing practice of global coercive government may well satisfy neither of these conditions. If so, then given Dworkin's account of law, international law is not really law. Importantly, this is a practical claim, not a descriptive/explanatory one. Specifically, it entails that international officials are sometimes morally permitted to tell noble lies regarding what the ‘law’ is, to refuse to pronounce on questions of ‘law’, and to refrain from applying and enforcing actors' ‘legal’ rights and duties.

This paper presents a set of theoretical models that links a two-phase sequence of cooperative political integration and conflict to explore the reciprocal relationship between war and state formation. It compares equilibria rates of state formation and conflict using a Monte Carlo that generates comparative statics by altering the systemic distribution of ideology, population, tax rates, and war costs across polities. This approach supports three core findings. First, war-induced political integration is at least 2.5 times as likely to occur as integration to realize economic gains. Second, we identify mechanisms linking endogenous organizations to the likelihood of conflict in the system. For example, a greater domestic willingness to support public goods production facilitates the creation of buffer states that reduce the likelihood of a unique class of trilateral wars. These results suggest that the development of the modern administrative state has helped to foster peace. Third, we explore how modelling assumptions setting the number of actors in a strategic context can shape conclusions about war and state formation. We find that dyadic modelling restrictions tend to underestimate the likelihood of cooperative political integration and overestimate the likelihood of war relative to a triadic modelling context.

The traditional Laing–Giddens paradigm views ontological insecurity as an unusual mental state triggered by critical situations and characterized by feelings of anxiety, disorientation and paralysis. However, theories inspired by Lacan suggest a different perspective, stating that ontological insecurity is not an exception but rather a regular state of mind. Similarly, ontological security is a fantasy stemming from the desire to fill the primordial lack, thus fuelling agency. While these Lacanian interpretations have introduced a fresh viewpoint into Ontological Security Studies (OSS), they have not fully incorporated one of the key concepts from Lacanian psychoanalysis – the object-cause of desire (French: objet petit a) – into international relations theory. In this article, we present a framework of how to conceptualize and empirically study the objects-cause of desire in world politics. Our arguments are exemplified in a case study of Serbia's resistance to Kosovo's UNESCO membership in 2015.

Recent scholarship in law and society has engaged in novel ways with maritime spaces, articulating how they inform legal theory more broadly. This essay builds on such scholarship, and on a broad-brushed survey of maritime history, to make two basic arguments. First, a look at political and legal processes regarding maritime spaces reveals that law is transnational ‘all the way down’. Legal theorists often assume that transnational legal processes are an added layer beyond domestic and international law. But the maritime perspective reveals that transnationalism comes first, both analytically and historically, as a constant negotiation of the relationship between what is ‘inside’ and what is ‘outside’ a polity. Second, the maritime space begins, at least in dominant legal traditions, as an absolute exteriority – imagined as outside or beyond polities and jurisdictions. But with the climate crisis and the emergence of the Anthropocene we may observe an inversion, the sea now appears as a record of harmful human activity; a mirror showing a troublesome collective portrait of humanity. The inversion from a maritime exteriority to the intimacy of ubiquitous environmental harm defines the parameters of law and politics today. The essay concludes with reflections on how the maritime perspective may best be engaged today in responding to that image through political action. It conceptualizes what I call the ‘commonist lifeboat’ – a model of bottom-up universalism for tumultuous times.

This paper critiques a core premise of Global IR: the association of knowledge with geography, which we term geo-epistemology. It argues that ‘American’ and Global IR share a Eurocentric spatial imaginary, one that was a product of Western expansion and empire. Through its geo-epistemology, Global IR enables a conservative appropriation of the critique of Eurocentrism in IR. Globality becomes a matter of assembling sufficient geographic representation rather than an analysis of the discipline's political, historical, and spatial assumptions. Anglo-American policymakers and intellectuals invented the national/international world to replace the world of empires and races that came apart in the era of the world wars. This UN world of sovereign nation-states and their regional groupings was the foundational move of both what Stanley Hoffman called ‘the American social science’ – IR – and the American-centred world order. The paper uses the reception and legacy of Hoffman's classic essay to show how culture replaced power and history in the study of the discipline, obfuscating the Eurocentrism of Global IR.

Global international relations (IR) generates space for theoretical expressions drawn from outside the experiences of the modern West. Alongside these demands for theoretical pluralism can be found a concern for widening IR's historical frames of reference. Yet, to date, the relationship between global IR and history is the least developed part of the project's agenda. This article suggests two ways in which this relationship can be strengthened. One draws from global history, shows how transboundary connections and relational dynamics forge the units used by advocates of global IR in their analysis: West and non-West, core and periphery, metropole and colony. The other draws from global historical sociology as it advances the role of power asymmetries for understanding the patterns and entanglements in transboundary connections. Connecting global IR to global history and global historical sociology can help produce a fuller understanding of the interactive connections and asymmetrical entanglements between peoples, places, ideas, and institutions that drive historical development. We illustrate this potential through a brief analysis of the rise of the West. This, in turn, demonstrates the ways in which three visions of the global – global IR, global history, and global historical sociology – can be mutually beneficial.

International Relations (IR) scholars have taken China's presumed hegemony in pre-modern East Asia as an ideal case to ‘undermine’ the field's Eurocentrism. If Eurocentric IR is guilty of ‘getting Asia wrong’, do students of historical Asia ‘get Asia right’? Analysts should avoid exotifying differences between the West and the East and ‘exchanging Eurocentrism for Sinocentrism’. This article tries to ‘get Asia [more] right’ by ‘disaggregating’ and then ‘reassembling’ taken-for-granted concepts by time, space, and relationality. When ‘Confucianism’ is understood to justify both war and peace in competition with other thoughts, it does not dictate peace among East Asian states or conflicts across the Confucian–nomadic divide. When ‘China’ is unpacked, it does not sit on top of an Asian hierarchy. When Korea's, Vietnam's, and Japan's views of their relations with China are examined rather than presumed, cultural legitimacy is thinned out. When ‘Asia’ is broadened to cover webs of relations beyond East Asia to Central Asia, Confucianism recedes in centrality and pan-Asian phenomena including Buddhism and the steppe tradition come to the fore. The article concludes that a better challenge to Eurocentrism is not to search for cultural differences but to locate Eurasian similarities that erase European superiority.

In his response, Manjeet S. Pardesi argues that global international relations and relational scholarship rooted in global history can learn much from each other and must work together to overcome Eurocentrism while avoiding other forms of ‘centrisms’. The second contribution by Zeynep Gülşah Çapan aims to underline three interrelated dynamics: space (global), time (history), and knowledge. In the third and final response, Musab Younis draws on Edward Said's critique of ‘counter-conversion’ to suggest how anticolonial and postcolonial thinkers sought to create oppositional forms of knowledge while remaining alert, in ways not always replicated in recent writing, to the dangers of nativism.

Advocates of global international relations (IR) present IR as a Eurocentric discipline that should now diversify its theoretical and empirical focus to the non-west. This paper turns this argument on its head, arguing that IR was ‘global at birth’. Concentrating in particular on the implications that global IR debate has for our understanding of the historical development of disciplinary knowledge, the article argues that both conventional and critical stances within this debate tend to express a substantialist conception of knowledge formations, one which encourages diffusionist ideas of the spread of knowledge from an origin to a destination, and essentialist representations of specific geographies of knowledge. In order to address this, the paper proposes a relational sociology of disciplinary knowledge that offers a more historically grounded understanding of the ongoing, provisional, connected, and configurational nature of knowledge construction, without losing sight of the hierarchies that inflect this. The article applies this framework to archival work on the intellectual history of international thought in India, offering an approach that allows a global account of the development of disciplinary IR that operates within and beyond imperial frames, encompassing the entangled histories of colonial, anti-colonial, and postcolonial lineages of what became known as ‘International Relations’ in the 20th century.

Global IR is an encompassing term for a range of work that has set out to globalize the discipline in terms of its core concepts, assumptions, and substantive areas of study. Our symposium supports Global IR's goals but also offers some friendly critiques of the project with the aim of increasing its impact and durability. In this Introduction to the symposium, we posit that Global IR is vulnerable to a dynamic that limits its capacity to upend the status quo, which we term the ‘essentialism trap’. Essentialism captures a range of commitments oriented around the notion that the world is constituted by pre-formed, fixed, internally coherent, and bounded social forms. The trap involves the overuse of essentialist categories by radical projects, a process that can result in the reinforcement of status quo categories and assumptions. With reference to previous openings in IR that have succumbed to this trap, we identify the dynamics that lead to this trap and suggest ways in which Global IR can avoid it by leaning more into relationalism and global history, and, thereby, fulfil the promise contained in the range of movements it speaks with and for.

Property has a ubiquitous presence in international practice, but its implications for theorizing world order are not adequately explored. I remedy this by showing how property constitutes the core concepts of anarchy and sovereignty in international relations (IR) as overlapping spaces of right-based governance. I develop my account of a property-based world order in relation to the work of John Locke. Locke is generally overlooked as a core IR thinker, with the unfortunate consequence that anarchy and sovereignty are conceptualized as polar opposites under the enduring shadow of Hobbes. Even prominent critics of Hobbesian anarchy rely on Hobbesian notions of sovereignty, resulting in minimalist conceptions of international society and international ethics. To counter these Hobbesian legacies, I turn to Locke's limited, plural, and fluid accounts of anarchy and sovereignty and show how they are grounded in a normative notion of property that mutually constitutes them. This provides an alternative to the Hobbesian absolutist conceptions of anarchy and sovereignty that many IR theorists still operate with. The result is a distinctly normative vision for IR that condemns the twin evils of conquest and tyranny.