Britain exhibited a lack of adhesion to the rules and maxims posited by classical COIN theory and subsequently faced many challenges.
Religion & Global Ethics
From popular culture in India, we can identify examples of the strategic deployment of women’s agency. Discussions of agency are necessary for feminist resistance.
The existence of legitimate norms & principles within international society did, in fact, exert influence over the US’ behaviour in its 2003 invasion of Iraq.
Whilst there can be no universally satisfactory formulation of ‘Islamic Democracy’, there are numerous Muslim approaches to democracy (some conciliatory, others not).
Economic sanctions fail in most of their major ambitions, and their ethical justifications are based on a distorted form of consequentialist ethics.
The framing of immigration in Italian media takes a security, military or economic shape. This problematically ‘others’ & delegitimises those immigrants.
Taking Turkey and Egypt as two conflicting examples, the issue of whether the state precedes the nation is illuminated in its multi-varied and complex nature.
Greater flexibility, vulnerability, and uncertainty differentiate constitutional supremacy in non-Western countries such as Turkey and India from Western nations.
The profane demands of Arab postmodernity did not reject the general idea of modernisation; they safeguarded a universal sense of amelioration and emancipation.
The relationship between religion and globalization is complex, one with new possibilities and furthering challenges.
War is neither humane nor inhumane; it is merely human, and to elevate the phenomenon to a humane altitude is a utopian project beyond mankind’s present reach.
The global expression of human rights found in the UDHR contains an implicit touch of Christian values.