By Filippo Dionigi
How do the norms of the liberal overseas order have an effect on the job of Islamist routine? This ebook analyzes and assesses the level to which Islamist teams, that have regularly tried to defend their groups from “alien” ethical conceptions, were stricken by the principles and rules that control overseas society. via an research of Lebanon’s Hezbollah, Filippo Dionigi concludes that foreign norms are one of the most vital components altering Islamist politics. the result's a precarious yet leading edge equilibrium within which Islamists are compelled to reconsider inspiration of an allegedly “authentic” Islamic morality and the legitimacy of foreign norms.
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Extra resources for Hezbollah, Islamist Politics, and International Society
3 Islamist Critiques of Liberalism: ʿAbduh, Quṭb, al-Ṣadr, and Khomeini Introduction Liberalism has been subject to much criticism also in political theory debates outside the Western political context. Among the various instances of non-Western criticism, there is the case of Islamist political theory on which this study focuses. This is unsurprising; the processes of colonization, Westernization, and modernization to which Muslim majority societies in the Middle East have been subjected have facilitated the diffusion or imposition of liberal norms and institutions within this context.
93 This does not mean that cosmopolitan theorists embrace an unqualified notion of international intervention but more specifically that the reasons and circumstances that justify it are very different for communitarians and cosmopolitans. Walzer’s argument is based on the “domestic analogy,” according to which states are entitled to their self-determination for the same reasons individuals are entitled to their autonomy. ”94 Yet, the prescription of respecting state sovereignty is not as absolute as it used to be traditionally.
For example, the priority of the right would not apply to a family, a tribe but also an established nationalism with a shared identity and common purpose. In these contexts, individuals share common ends on the basis of a common ethical understanding rather than being divided along different ethical conceptions. 46 Whereas social aggregation for Rawls is merely instrumental, Sandel claims that communities have a constitutive function and determine what justice for the members of the community entails.