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Pouvoir, puissance, and politics: Hans Morgenthau's dualistic concept of power?

Published online by Cambridge University Press:  23 April 2013

FELIX RÖSCH
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Abstract

Hans Morgenthau's concept of power is widely debated among scholars of International Relations. Superficial accounts present Morgenthau's concept of power in the Hobbesian tradition as a means of self-preservation; however, more thorough investigations demonstrate Morgenthau's psychogenic and praxeological understanding. By referring to Sigmund Freud and Max Weber, such accounts identify Morgenthauian power as the ability to dominate others. This article contributes to this discourse by demonstrating that Morgenthau separated power into two dualistic conceptualisations. Although analytically Morgenthau worked with a concept of power understood as domination, normatively – in reference to Friedrich Nietzsche and Hannah Arendt – he promoted a concept of power that focused on the will and ability to act together. Elaborating this dualistic concept has wider implications for current International Relations because it reminds scholars to be self-reflexive. In addition, it is argued that a Morgenthauian scholarship helps scholars to gain a more profound understanding of depoliticising tendencies in Western democracies.

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Articles
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Review of International Studies , Volume 40 , Issue 2 , April 2014 , pp. 349 - 365
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Copyright © British International Studies Association 2013 

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References

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8 In an early manuscript Morgenthau called power to be of ‘durchgehende[r] Geistigkeit’ (absolute intellectuality). Hans J. Morgenthau, ‘Über die Herkunft des Politischen aus dem Wesen des Menschen’, 1930 (Container 151, Manuscript Division, Library of Congress, Washington, DC), p. 43.

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34 Morgenthau, Scientific Man vs. Power Politics, p. 165.

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51 Examples are Barkawi, Tarak, ‘Strategy as a Vocation: Weber, Morgenthau and Modern Strategic Studies’, Review of International Studies, 24:2 (1998)CrossRefGoogle Scholar; Pichler, ‘The Godfathers of “Truth”’; and Turner, ‘Hans J. Morgenthau and the Legacy of Max Weber’.

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55 Politics Among Nations was only later transformed into a textbook because of the lack of textbooks on International Relations at that time, its unprecedented success, when numerous American colleges and universities adopted it as the textbook for their undergraduate courses on International Politics, and the insistence of Morgenthau's publisher Knopf. To adjust Politics Among Nations more to the requirements of a textbook the ‘Six Principles of Political Realism’ were added to the second edition. See the correspondence in Container 121, Manuscript Division, Library of Congress, Washington, DC.

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70 Ontological security is understood here in Anthony Giddens's sense. Ideologies furnish people in their yearning to give meaning to the social world and establish their identity within it not only with the ontological framework that allows them to do so and thereby gain security, but there is also a reification of the ideology through social structures and institutions. Giddens, Anthony, The Constitution of Reality. Outline of the Theory of Structuration (Cambridge: Polity Press, 1984), p. 375Google Scholar.

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73 Nietzsche, Thus Spoke Zarathustra, p. 111.

74 Ibid., pp. 84–6.

75 Morgenthau, ‘Letter to Bryon Dobell’.

76 Morgenthau, The Concept of the Political and ‘Einige logische Bemerkungen zu Carl Schmitt's Begriff des Politischen’, 1934–5 (Container 110, Manuscript Division, Library of Congress, Washington, DC).

77 Morgenthau, Science: Servant or Master?, p. 144.

78 Ibid., pp. 144–5.

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84 Morgenthau, ‘Kann in unserer Zeit eine objektive Moralordnung aufgestellt werden?’, p. 88, author's translation.

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95 Morgenthau, Political Theory and International Affairs, p. 30.

96 Ibid., p. 56.

97 Hans J. Morgenthau, ‘Letter to Edward Dew’, 22 August 1958 (Container 17, Manuscript Division, Library of Congress, Washington, DC).

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99 Another example for the flexibility of Morgenthau's concepts is his understanding of the national interest, as remarked in Lebow, The Tragic Vision of Politics, p. 245. This conceptual flexibility repeatedly caused academic discomfort and particularly Morgenthau's concept of power was criticised as not being scientific enough. See, for example, Keohane, Robert O., ‘Realism, Neorealism, and the Study of World Politics’, in Keohane, Robert O. (ed.), Neorealism and its Critics (New York: Columbia University Press, 1986), p. 10Google Scholar.

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106 The latter is largely forgotten today in International Relations. However, there was a recent reassessment of his life and work. See Thümmler, Ellen, Katholischer Publizist und amerikanischer Politikwissenschaftler. Eine intellektuelle Biografie Waldemar Gurians (Baden-Baden: Nomos, 2011)Google Scholar.

107 Crouch, Colin, Post-Democracy (Cambridge: Polity Press, 2004), ch. 1Google Scholar and The Strange Non-Death of Neoliberalism (Cambridge: Polity Press, 2011), ch. 7.

108 Mouffe, Chantal, On the Political (London: Routledge, 2005), p. 12Google Scholar.

109 Examples are Council of Europe, White Paper on Intercultural Dialogue. ‘Living Together as Equals in Dignity’ (Strasbourg: Council of Europe, 2008)Google Scholar and European Commission, Highlights of the European Year of Intercultural Dialogue 2008 (Luxembourg: Office for Official Publications of the European Communities, 2009)Google Scholar.

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111 Morgenthau, The Concept of the Political, p. 126.