scholarly journals Neoclassical Realism, the State, and Foreign Policy

2019 ◽  
Vol 72 (2) ◽  
pp. 281-299
Author(s):  
Paweł Pokrzywiński

Neo-revisionism is a term proposed by Ilan Peleg and Paul Shaum for the philosophy originated by Menachem Begin in 1977 and kept by Yitzhak Shamir and Benjamin Netanyahu. It invokes Vladimir Jabotinski’s revisionism with a strong emphasis on state-centrism, bilateral alliances, power and territory. The foreign policy of the Likud leaders showed that a postulated ideological hard-line stand is far from political reality and is closer to a pragmatic interpretation of state’s surrounding. The author will try to examine the relation between ideology and pragmatism in the Likud’s policy. It will also be shown in the light of neoclassical realism – close to neo-revisionism – by the examples of power, the Israeli-Palestinian conflict, non-state representatives but also in the light of pragmatism. The overview of the Likud’s policy is divided between ideologised aspects of securing the self-interest of the state, Israeli raison d'état, acting against Arab states’ ambitions and securing the territory as a strategic depth and between pragmatic decisions like Begin’s peace treaty with Egypt and returning the Sinai, Ariel Sharon’s withdrawal of the settlements from the Gaza Strip or the freezing of settlement by Benjamin Netanyahu.


1989 ◽  
Vol 18 (2) ◽  
pp. 16-28
Author(s):  
Jerome M. Segal
Keyword(s):  

2019 ◽  
Vol 35 ◽  
Author(s):  
Quraysha Bibi Ismail Sooliman

This paper considers the effect of violence on the emotions of IS fighters and the resultant consequences of those emotions as a factor in their choice to use violence. By interrogating the human aspect of the fighters, I am focusing not on religion but on human agency as a factor in the violence. In this regard, this paper is about reorienting the question about the violence of IS not as “religious” violence but as a response to how these fighters perceive what is happening to them and their homeland. It is about politicising the political, about the violence of the state and its coalition of killing as opposed to a consistent effort to frame the violence into an explanation of “extremist religious ideology.” This shift in analysis is significant because of the increasing harm that is caused by the rise in Islamophobia where all Muslims are considered “radical” and are dehumanised. This is by no means a new project; rather it reflects the ongoing project of distortion of and animosity toward Islam, the suspension of ethics and the naturalisation of war. It is about an advocacy for war by hegemonic powers and (puppet regimes) states against racialised groups in the name of defending liberal values. Furthermore, the myth of religious violence has served to advance the goals of power which have been used in domestic and foreign policy to marginalise and dehumanise Muslims and to portray the violence of the secular state as a justified intervention in order to protect Western civilisation and the secular subject.


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