Download The Power of Power Politics: From Classical Realism to Neotraditionalism (Cambridge Studies in International Relations), by John A. Vasque
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The Power of Power Politics: From Classical Realism to Neotraditionalism (Cambridge Studies in International Relations), by John A. Vasque
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This book provides an intellectual history of international relations theory from 1919 to the present, examining the dominance of realist theories, and their limited ability to explain world politics accurately. The volume presents the original text of John Vasquez's classic 1983 volume, The Power of Power Politics, analyzing classical realism and quantitative international politics, plus six new chapters covering the most important intellectual currents relevant to the debate on realism. This book is a major contribution to debates over realism in international relations, of interest to students as well as scholars.
- Sales Rank: #3370287 in Books
- Brand: Brand: Cambridge University Press
- Published on: 1999-01-13
- Original language: English
- Number of items: 1
- Dimensions: 8.98" h x 1.06" w x 5.98" l, 1.65 pounds
- Binding: Paperback
- 470 pages
- Used Book in Good Condition
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6 of 10 people found the following review helpful.
What a paradigm is not
By Peter D'Autry
The aim of this book is to prove that Realism is a paradigm with anomalies and therefore degenerative. I agree with the assessment but not with the method used to arrive at it. Paradigms cannot be proven right or wrong, they are shared intersubjective cognitive structures that constitute a scientific praxis.
Vasquez' book The Power of Power Politics counts two editions, one of 1983 published by Rutgers University Press, the other from 1998 published by Cambridge University Press, replacing the former one. The first edition was published with the aim to bring proof that Realism as a paradigm produced significant anomalies. The second edition adds to the first a series of chapters dealing with post modern 'paradigms' and outlines of the further degeneration of the Realist paradigm. Vasquez operationalizes the Realist paradigm in order to verify if knowledge was produced, that is objective, empirical knowledge. His main criterion is the criterion of accuracy, which is 'the empirical content of its theories', the number of 'hypotheses that have failed to be falsified', reflecting 'the ability of a paradigm to accurately predict behavior'. Lacking in both editions is an alternative proposition to the "failed" Realist paradigm: 'until a paradigm is found that shows promise of adequately explaining behavior, there will be no major progress in research. This implies that the realist paradigm must be rejected as the dominant paradigm in the field. Since the realist paradigm is not likely to be rejected in the absence of a better paradigm, the strategy that this strategy suggests is to have more paradigm diversity in the field'. Max Planck, the renowned quantum physicist compared paradigms to belief systems: "... a new scientific truth does not triumph by convincing its opponents and making them see the light, but rather because its opponents eventually die, and a new generation grows up that is familiar with it."
A paradigm, as an exemplary injunction disclosing data, is a matter of consensus, and not of correspondence. As a social practice it is crucial in the creation and disclosure of types of worldspace in which subjects and objects appear, and thus the type of knowledge that can unfold. The referents of knowledge exist in specific world spaces, and these are simply not given empirically. The use of the paradigm concept by Vasquez illustrates clearly how the IR discipline is inundated with a positivist epistemology.
A paradigm is a mode of phenomena generation, a social practice that brings forth a phenomenological world, and theories are after-the-fact frameworks that attempt to explain or elucidate the newly disclosed worlds. While a theory is a map of a territory, a paradigm is a practice that brings forth the territory in the first place. Realism brings forth the world of nations that are self-interested and struggling for self-survival in an anarchical world. The balance of power theory explains how this self survival struggle becomes a pattern of stable coexistence. The paradigm or social practice itself is called an exemplar or an injunction; while the theory is called, simply, the theory. The point is that knowledge revolutions are generally combinations of new paradigm practices that bring forth a new phenomenological territory plus new theories and maps that attempt to offer an abstract guidance to the new territories disclosed. A new theory without a new practice is simply a new map with no real territory, or what is called an ideology. In the words of Habermas: "It is pure theory, wanting to derive everything from itself, that succumbs to unacknowledged external conditions and becomes ideological. Only when philosophy discovers in the dialectical course of history the traces of violence that deform repeated attempts at dialogue and recurrently close off the path to unconstrained communication does it further the process whose suspension it otherwise legitimates: mankind's evolution towards autonomy and responsibility."
Now a scientific revolution is the result of new paradigms and new theories coming into accord with each other, both of which are anchored, not in abstractions but in social practices. These revolutions are embraced, at the start, by a handful of individuals at the leading edge, but, if validated, these new exemplars are accepted by the larger culture or knowledge community, becoming a new normal science, which stabilizes and carries forward until the next set of data arises that refuses to be contained in the existing scheme of affairs, and new and undisclosed territories start to appear on the horizons of the possible and imaginable. The Power of Power Politics is a school example of degenerative positivism further exhausting mainstream IR. Disclosing new data with tha same praxis or paradigm is efoort doomed to fail.
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