In this study is been examined the stance of the Kemalist elite towards liberalism as a competing political program of modernization and as one opposed to that of the RPP (Cumhuriyet Halk Partisi –...Show moreIn this study is been examined the stance of the Kemalist elite towards liberalism as a competing political program of modernization and as one opposed to that of the RPP (Cumhuriyet Halk Partisi – Republican People’s Party) in the period of 1922-1945. According to the prevalent viewpoint in most of historical analyses of the early republican history of Turkey, the path to the formation of the new state and the viewpoint of the ruling elite clashed with the liberal ideal. The hybrid ideological nature of Kemalism, as the dominant trend of Turkish nationalism, and its distance from other existing paradigms is clearly captured by Mustafa Kemal (Atatürk)’s phrase uttered during the debate on the abolition of the sultanate, ‘Biz bize benzeriz’ (We resemble ourselves). Through the study of the government’s acts and the intellectual debates of the period, I show that certain aspects of liberalism, such as constitution, rule of law, popular sovereignty and representative government, are an organic part of any modern political system, including Turkey's, and that any state has to adopt at least some of them if it is to be regarded as modern.Show less
The body of liberalism needs defending in a world increasingly hostile to liberal states, but the soul of liberalism is equally under threat, by the increasingly vociferous claims for recognition...Show moreThe body of liberalism needs defending in a world increasingly hostile to liberal states, but the soul of liberalism is equally under threat, by the increasingly vociferous claims for recognition of group difference from the multicultural milieu, which are often in conflict, within its borders. How must a liberal respond to the conflict of values and claims for special recognition? The central focus of this work is to counter arguments that liberalism ought to respond by promoting personal autonomy, i.e., developing liberal individuals and institutions. Rather, in returning to the foundational basis of liberalism - that the irreducibly individual nature of moral reasoning and the fact of diversity demands liberty of conscience - it reasserts the primacy of the principle of toleration and the corollary freedom of association (and exit), as the only theoretically justifiable and coherent liberal response to diversity. This is founded on the universal human value of living according to, or not against, conscience and the striving for peaceable coexistence. A free society then, is one where different groups, illiberal or otherwise, coexist in mutual toleration and where the relevant individual freedom is the right to live according to conscience (howsoever culturally formed or defined) against external interference and, in circumstances of conflict or dissent, the freedom to exit. The implications of this conclusion are that only norms of civility developed by modus operandi may constrain 'illiberal' cultural practices. The liberal state is not invested with this power any more than it is with authority over moral questions; the state is a tyrant by policy when it is granted that authority by principle.Show less
According to the rational choice theory acting cooperative in collective goods problems is not rational because the benefits of cooperating do not outweigh the costs. The fact that some countries...Show moreAccording to the rational choice theory acting cooperative in collective goods problems is not rational because the benefits of cooperating do not outweigh the costs. The fact that some countries do cooperate in international collective goods problems means that something must be missing from traditional rational choice models. IR theorists have tried to explain how it is possible that some countries do cooperate in collective goods problems while others do not.This research examines oil wealth as an explanation for non cooperative behavior in collective goods problems. This explanation is derived from the realist school of thought. The results of this research show that in two different cases oil wealth is negatively related to cooperative behavior in collective goods problems. Also other explanations from realist, liberalist and constructivist theories have been tested and compared to understand the importance of any of these explanations when explaining state behavior in collective goods problems.Show less
This thesis is inspired by the will to understand why the international community stands by while mass atrocities are committed by the Syrian government. My research question ‘Why does the...Show moreThis thesis is inspired by the will to understand why the international community stands by while mass atrocities are committed by the Syrian government. My research question ‘Why does the international community not intervene in the humanitarian crisis in Syria?’ forms the premise for this thesis. My main argument is that because of the non-consensus within the international community about R2P as a norm, there is a lack of political will to intervene in the situation in Syria. Furthermore, I argue that this lack of consensus is caused by the protection of the national interests of the states involved, especially the security of their sovereignty. These arguments are substantiated by the acceptance of my hypotheses which are based on the core assumptions of realism, liberalism, and constructivism. These hypotheses show that the protection of sovereignty, the lack of a common interest, and the non-consensus about R2P are crucial aspects in the decision not to intervene in the humanitarian crisis in Syria.Show less
