What are the moral costs of democratic trade with dictatorships, and what action these costs demand of our elected governments? This article develops as a Rousseauian answer the idea that democracies ought to boycott corrupt dictatorships and establish themselves collectively as an autarkic bloc, in order to reform not others but themselves. I articulate the basis for this democratic disengagement, first through a reconstruction of Rousseau's social contract, as seeking to replace corrupt dependence with egalitarian interdependence between citizens. I then examine the potential for egalitarian interdependence between democracies that treat their citizens equally as collectively sovereign, contrasted with corrupting cooperation between democracies and dictatorships, which distorts democracies’ values, specifically by making them complicit in despots’ theft of their peoples’ resources. Ending this corruption requires disengagement, elaborated here first against liberal objections and then against skeptic criticism.

The ongoing Schmitt revival has extended Carl Schmitt's reach over the fields of international legal and political theory. Neo-Schmittians suggest that his international thought provides a new reading of the history of international law and order, which validates the explanatory power of his theoretical premises – the concept of the political, political decisionism, and concrete-order-thinking. Against this background, this article mounts a systematic reappraisal of Schmitt's international thought in a historical perspective. The argument is that his work requires re-contextualization as the intellectual product of an ultra-intense moment in Schmitt's friend/enemy distinction. It inscribed Hitler's ‘spatial revolution’ into a full-scale reinterpretation of Europe's geopolitical history, grounded in land appropriations, which legitimized Nazi Germany's wars of conquest. Consequently, Schmitt's elevation of the early modern nomos as the model for civilized warfare – the ‘golden age’ of international law – against which American legal universalism can be portrayed as degenerated, is conceptually and empirically flawed. Schmitt devised a politically motivated set of theoretical premises to provide a historical counter-narrative against liberal normativism, which generated defective history. The reconstruction of this history reveals the explanatory limits of his theoretical vocabulary – friend/enemy binary, sovereignty-as-exception, nomos/universalism – for past and present analytical purposes. Schmitt's defective analytics and problematic history compromise the standing of his work for purposes of international theory.

In this article, we approach world politics through the lens of its manifold practices, which we define as competent performances. Studying International Relations (IR) from the perspective of international practices promises three key advances. First, by focusing on practices in IR, we can understand both IR theory and international politics better or differently. World politics can be conceived as structured by practices, which give meaning to international action, make possible strategic interaction, and are reproduced, changed, and reinforced by international action and interaction. This focus helps broaden the ontology of world politics, serves as a focal point around which debates in IR theory can be structured, and can be used as a unit of analysis that transcends traditional understandings of ‘levels of analysis’. We illustrate what an international practice is by revisiting Thomas Schelling's seminal works on bargaining. Second, with the help of illustrations of deterrence and arms control during the Cold War and of post-Cold War practices such as cooperative security, we show how practices constitute strategic interaction and bargaining more generally. Finally, a practice perspective opens an exciting and innovative research agenda, which suggests new research questions and puzzles, and revisits central concepts of our discipline, including power, history, and strategy.

Effective argumentation in international politics is widely conceived as a matter of persuasion. In particular, the ‘logic of arguing’ ascribes explanatory power to the ‘better argument’ and promises to illuminate the conditions of legitimate normative change. This article exposes the self-defeating implications of the Habermasian symbiosis between the normative and the empirical force of arguments. Since genuine persuasion is neither observable nor knowable, its analysis critically depends on what scholars consider to be the better argument. Seemingly, objective criteria such as universality only camouflage such moral reification. The paradoxical consequence of an explanatory concept of arguing is that moral discourse is no longer conceptualized as an open-ended process of contestation and normative change, but has recently been recast as a governance mechanism ensuring the compliance of international actors with pre-defined norms. This dilemma can be avoided through a positivist reification of valid norms, as in socialization research, or by adopting a critical and emancipatory focus on the obstacles to true persuasion. Still, both solutions remain dependent on the ‘persuasion vs. coercion’ problem that forestalls an insight into successful justificatory practices other than rational communication. The conclusion therefore pleas for a pragmatic abstention from better arguments and points to the insights to be gained from pragmatist norms research in sociology.

This article examines the question of whether international markets in allowances conferring the right to emit greenhouse gases are consistent with a cosmopolitan approach to global and intergenerational justice. After placing emissions trading within the context of both climate change policy and cosmopolitan political theory, three normative objections are examined to the use of emissions trading to mitigate the threat of dangerous climate change. Each objection arises from a different application of cosmopolitan thinking: (i) the potentially corrosive impact of greater use of emissions allowances markets on the environmental values of successive generations of atmospheric users; (ii) the awkward relationship between emissions markets and the norms of procedural justice endorsed by all prominent cosmopolitans; and (iii) the injustice expressed by policy instruments that commodify the atmosphere. It is argued that, while each objection should prompt some care in the construction and implementation of emissions trading schemes to guarantee their legitimacy among existing and future users of the atmosphere, they do not generate a decisive normative challenge to the use of markets, properly defined and regulated, to slow global warming.

Students of international relations have long argued that large and rapid shifts in relative power can lead to war. But then why does the rising state not alleviate the concerns of the declining one by reducing its expected future power, so that a commitment problem never emerges? For example, states often limit their ability to launch preemptive attacks by creating demilitarized zones, or they abandon armament programs to avoid preventive wars. In a model of complete information, I show that shifts in power never lead to war when countries can negotiate over the determinants of their power. If war occurs, then, it must be that negotiations over power are impossible or too costly. I then show how third parties, domestic politics, and problems of fungibility can increase the costs of such negotiations, and hence lead to war, even under complete information.

How do individual actors figure out what to do? This article advocates a departure from carving up research on this key question about political agency into narrow scholarly categories. Such categories, especially what has to become framed as incompatible logics of action in International Relations Theory, may make for neat and tidy scholarly boxes. But they miss the winding roads through which actors come to embark on a course of action. In order to overcome this shortcoming, I start with uncovering an important clue on which authors adhering to different logics of action converge; political agency has a lot to do with making judgements. I proceed with conceptualizing political judgement broadly in terms of subsuming particulars and universals. I follow-up with outlining a map for empirical research on judgement that helps us follow the actors in how they figure out what to do (the agent's logics of action) rather than superimposing our narrow scholarly categories on their reasoning (a scholarly logic of action). Scrutinizing the usefulness of this map, finally, I analyse McNamara's exercise of political agency during the Cuban Missile Crisis. The findings underline my overall argument: the inclusive conceptualization of political judgement, coupled with the balance of theoretical and empirical inquiry that the research map facilitates, improves on our understandings of how actors figure out what to do.

International Law in its current form is dominated by positivism and voluntarism; yet, it has accepted a number of concepts from the Natural Law tradition that seem on the face of things to ill-fit the dominant normative complex. Of primary concern here are the Natural Law notions of categorical obligation that have been brought into International Law in the form of jus cogens rules. A number of interesting questions present themselves. What are positivists doing talking about categoricals? How have they found a way to make this fit within their larger doctrine? Have positivists adopted the language of categorical obligation, but only the language, not the correlative practices? Is it simply a matter of smuggling in alien concepts and shoehorning them despite the lack of fit, or have they created something new that only seems not to fit? Ultimately, what we find is that International Law has accepted this idea in a form that ultimately is limited by voluntarism's insistence on the voluntary and specific character of all obligations.

This paper elucidates a theory of identity formation and applies it to the study of international negotiation. The theory acknowledges that actors/agents can adopt a multiplicity of identities, and it treats changes in the salience of identities as endogenous to the contextually dependent processes of interpersonal and intergroup interactions. Typically, strong identities are viewed as encouraging conflict and exacerbating interstate disputes. Our theory, however, suggests a palliative role for identity: third-party mediation can more effectively resolve conflicts when it enhances shared, if initially less salient, aspects of the disputants’ identities. We discuss several causal pathways through which the process of enhancing identity salience can increase the likelihood of successful conflict resolution, providing a complementary mechanism for the effectiveness of mediation to those extant in the literature. The paper concludes with a practical method for applying the theory's insights to the choice of mediator and the mediator's technique.

In our daily lives few things are as important to us as being treated with respect. Yet in International Relations (IR), we regularly assume that actors follow just their material interests or the social norms appropriate for their identity, without caring if the treatment they get matches their own sense of importance and worth. Drawing mostly on insights from moral philosophy and social psychology this article argues that even in international relations social respect can be a significant goal, both for instrumental reasons and as an end in itself. In fact, as long as we ignore this dimension of international politics we will be unable to fully explain major features, specifically the intensity and duration of many cross-border conflicts. To show the perspectives which systematic research on respect may open for IR, this article presents a theoretical overview of the chief factors that shape the reactions to respectful or disrespectful behavior.

Why are some acts, events, or people elevated to a status of a threat, when no hostile action or direct physical damage appears imminent? Why are some relationships of threat infused with intense emotionality and ethical language? In this paper, I argue that puzzles such as these can be understood if we develop a concept of normative threat. The role of ethical values and beliefs has not been sufficiently integrated with the threat literature. Many writers assume that ethical language tied to constructions of threat serves merely to disguise and palliate the underlying hard reality of struggles for power. This is too simplistic. I offer an approach that takes seriously the normativity of the threat experience for people as members of political bodies. I argue that perceptions of threat emerge and carry a heightened emotional and moral energy when basic features of a political body's normative order appear to be at stake and people believe action affirming their strength as a collective body is required. Normative order comprises a set of principles citizens believe to be necessary for the functioning, justifiability, and indeed ‘reality’ of their political body. A normative threat is perceived as a promise of harm to the political body through defiance of basic principles of order and right that constitute one's group. The paper describes three main types of normative threat: transgression/grievance, subversion/insecurity, abomination/indignant aversion.

The politics of open international markets are frequently characterized as a Prisoners’ Dilemma, where states’ incentives to adopt protectionist policies are restrained by trading partners’ threat or use of retaliatory exclusion mechanisms. However, because Ricardian theories of comparative advantage suggest that unilateral trade openness enhances aggregate welfare, states whose domestic political institutions are encompassing – where the policymaker is responsive to a large proportion of the population and can authoritatively coordinate policy across diverse issues – have incentives to support open international markets without the threat or use of retaliatory mechanisms by other states. This explanation for the existence of an open international market has implications for theoretical and empirical research in international organization, as well as for discussions on the possibility of ‘self-contained regimes’ in international legal scholarship.

Contemporary military conflicts are frequently referred to as ‘new’, ‘irregular’, or ‘asymmetric’, labels that are meant to distinguish contemporary conflict formations from previous ones. Yet the language of asymmetry is not just a conveniently vague gloss for a variety of conflicts; it also introduces a normative schema that moralizes and depoliticizes the difference between states and non-state actors. The description of contemporary conflicts as asymmetric allows states to be portrayed as victims of non-state actors, as vulnerable to strategic constellations they ostensibly cannot win. ‘Asymmetry’ is today's idiom to distinguish between civilized and uncivilized warfare, an idiom that converts ostensibly technological or strategic differences between state and non-state actors into moral and civilizational hierarchies. Furthermore, the claim that these types of conflicts are new is used to justify attempts to revisit and rewrite the international laws of armed conflicts. While such attempts are unlikely to succeed in the formal arena, informally, a transformation of the international normative order is already underway. At the heart of this transformation is how states interpret a key cornerstone of international humanitarian law: the principle of discrimination between combatants and civilians.

This article defends a sentimentalist cosmopolitan approach to international ethics against the rationalist cosmopolitan claim that emotions ought to be subjugated by their master, reason, and in processes of ethical deliberation. It argues that emotions play an indispensable role in making moral judgements and help to motivate ethical actions. Drawing on elements of 18th century moral sentiment theory and recent advances in neuroscience and psychology, the article demonstrates that reason and emotion are intimately linked forms of reflective thought, that emotion is central to reason and, far from disrupting processes of ethical deliberation, may actually enhance our ability to make moral judgements. Focusing on the problem of global poverty, the article shows that a sentimentalist cosmopolitan ethic provides a holistic approach to moral dilemmas in world politics that is capable of identifying injustices, prescribing how we ought to respond to them, and motivating ethical action in response to the injustices we observe.