Economic sanctions fail in most of their major ambitions, and their ethical justifications are based on a distorted form of consequentialist ethics.
Religion & Global 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.
The success of Palestinian nationalism in the context of the peace process is complicated by the variations in Orientalism which occur between different forms of Zionism.
Using the case study of the Lord’s Resistance Army in northern Uganda, liberalism’s approach to peacebuilding is inadequate compared to social constructivism’s.
Early US foreign policy understood and utilised modernity in a manner distinct from Europe, but on the same problematic epistemological grounds.
The practice of rebuilding ‘failed’ or ‘failing’ states is ethically problematic. It overlooks human security and is too focused on Western institutional standards.