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This text was fundamental to the crystallization of structuralist theory in international relations. It addresses one of the discipline’s major dilemmas: the dialectic of the relationship between actor and structure. It reveals the shortcomings of the interpretations offered by the prevailing structuralist theories (neorealism and world-system theory), which failed to grasp the mutually constitutive nature of human agents and system structures, reducing the international system either to constraints imposed on actors or to structures generating behavioral patterns. However, by employing the “structuration theory” borrowed from sociology, US political scientist Alexander Want offers an expanded perspective that avoids reducing system structures to state actors (as neorealism does) or their reification in world- system theory. The scientific realist/structuration approach thus investigates the properties and dispositions of state actors and the system structures in which they are embedded, contributing to the reformulation of theoretical debate in the field of international relations, opening up broad horizons for understanding international dynamics and establishing a new research agenda that combines philosophical-scientific analysis with political-historical analysis.

​The Muslim response to colonialism has varied country to country and region to region. The dawn of colonialism created ruptures in Muslim political reasoning, forcing them to find and reconfigure an Islamic response to the changing political realities. The Indian subcontinent never came under an Islamic Caliphate of the Umayyad or Abbasid Empires. Most military expansionist ambitions in India stemmed from the volatile Central Asian Khanates who played a major strategic role between the Caliphate and Indian subcontinent, preventing the Caliphate from controlling India directly and maintaining an advanced independent politics. This paper profiles the political context of Muslim political thought and its response to the rise of nation-state, which was shaped more of political realism, setting aside the Islamic vocabularies of Dar al Islam or Dar al Harb. This paper concludes that, the South Asian Muslim mind had accepted nation-state either in its composite or in a distinctively Muslim format which resulted in the two nation-states of India and Pakistan. Both formats have evolved within a strong Islamic context that challenges Pakistan's "Islamic credentials" against India.

In the past two decades of the twentieth century, global politics witnessed significant transformations in the structures of international actors and their patterns of interaction. Among these was the rise of decentralized governments that were granted greater powers and authorities, enabling them to advance their economic, cultural, and political interests and to participate alongside the central government in managing foreign affairs. This phenomenon, known as paradiplomacy, contributed to restructuring relations between the center and the peripheries on the one hand and between the peripheries and the outside world on the other, posing new challenges to the state system established by the Treaty of Westphalia, upon which the modern international order is based. The paper concludes that this phenomenon can offer the state an opportunity to achieve the desired balance between control and guidance as part of its efforts to maintain its traditional functions and its status as a Westphalian actor within a system of multi-level and multi-layered global governance characterized by complex and overlapping relationships.

Despite the state attracting considerable attention as a topic of study from Arab thinkers and intellectuals since the 19th century, the study of individual-level orientations toward the state using survey data has remained relatively marginal, both in English and in Arabic scholarship. Indeed, we still do not know much about Arab citizens' positions toward many of the debates that have long been present in Arab intellectual circles regarding the ontological nature of the so-called "Arab state" and the preferable ideological form it should take. This study seeks to fill this gap by focusing on the post-2011 period. It analyses how Arab citizens understand the state, the extent to which they distinguish it from the ruling regime, their orientations toward the ideological debate around the unified Arab state versus the nation-state, as well as around the religious Islamist state versus the civil state. It also examines the individual-level determinants of these orientations.

This article explores what James Rosenau had founded as a post-international politics paradigm. It does so through a comparative reading of the two concepts of the two coexistent systems, state-centic and multicentric, on the one hand; and neo- medievalism on the other. The article aimes at offering some reflections on the essential characteristics that both concepts can contribute to improving our understanding of post-international politics in an era of increasing complexity. The article is divided into two sections. The first section introduces the concept of post-international politics, from Rosenau's perspective, and identifies the most prominent assumptions on which Rosenau called turbulence (another label for the post-international politics paradigm). The second section introduces the concept of neomedievalism, which traces back to Hadley Bull, as an appropriate depiction for a system within which the state's monopoly of violence is constantly declining, especially under the growing influence of private armies/security companies, which are considered a contemporary example of the mercenary armies that characterized the first medieval period.

Revolution is coupled with the state, and thinking about the former is linked to investigating the other, whether in history or political theory. Therefore, the Arab revolutions, as they were overthrowing the authoritarian regimes, had to evoke ideas about the state. This evocation would necessarily lead to an interrogation of the reality of the “nation state” and its future. The problematic dealt with directly in this paper, therefore, is whether the nation state was a subject for the revolution or a framework for it? On this analytical horizon a great many ironies and questions become apparent: is the revolution a sign of the decline of the national state and a decisive closure to a whole period when the state declared the impossibility of modernization and democracy? Or is it a late consolidation of the legitimacy of the nation state as the institutional expression of a national group, with the event of the revolution forming the pinnacle of its coalescence as a political nation? Does the idea of the nation state require burying once and for all, or does it need reconstruction? Was the Arab Spring a revolt against nationalism(s) or was it their maturation and the culmination of their consolidation?

العقلاني. ومثاليًا، يتمتع الناس بدرجة معينة من الاختيار فيما يتعلق بالمنطق الذي يريدون استخدامه لتحقيق أهدافهم بأفضل طريقة ولتحقيق مصالحهم". Gero Erdmann & Ulf Engel, "Neopatrimonialism Revisited: Beyond a Catch- All Concept," GIGA Working Paper , no. 16 (2006), pp. 18-19. 32 Peter Pawelka, "Der Orientalische Staat im 21. Jahrhundert: Zur Reinkarnation des vormodernen Staates in einer globalisierten Welt," in: Peter Pawelka (ed.), Der Staat im Vorderen Orient: Konstruktion und Legitimation politischer Herrschaft (Baden-Baden: Nomos, 2008), pp. 42-38; B rownlee, p p. 35-36 ; Schlumberger, Autoritarismus in der arabischen Welt , pp. 110-116. 33 Hazim Beblawi, "The Rentier State in the Arab World," in: Hazim Beblawi & Giacomo Luciani (eds.), The Rentier State (London/ New York/ Sydney: Groom Helm, 1987), p. 62; Michael L. Ross, "Does Oil Hinder Democracy?" World Politics , vol. 53, no. 3 (April 2001), pp. 356-357; Rolf Schwarz, "The Political Economy of State-Formation in the Arab Middle East: Rentier States, Economic Reform, and Democratization," Review of International Political Economy , vol. 15, no. 4 (October 2008), pp. 599-600; Schlumberger, Autoritarismus in der arabischen Welt , pp. 116-132. 34 Schlumberger, Autoritarismus in der arabischen Welt , pp. 123-129.

Humanity has continued to develop expertise in addressing the environmental issue and to better understand extreme weather events such as droughts and increased desertification, often accompanied with political tensions and economic crises that have contributed to conflicts over natural resources, leading policymakers to re-think climate change and the drivers of armed conflict. In this regard, the study attempts to deconstruct the relatedness/unrelatedness of climate change and the drivers of conflict, focusing on international legal perspectives and methods to enable local communities develop own adaptation and resilience particularly in the African continent and the Arab region. Therefore, the study provides proposals that address climate vulnerability and adopt equitable access mechanisms as steps to reduce waves of displacement and avoid climate risks, conflicts, and insecurity.

The Islamic Republic's foreign policy, grounded in a revolutionary commitment to Shi ʿ i transnationalism, has long been viewed as a central mechanism for securing Iran's regional influence and post-revolutionary identity. Yet recent developments, most notably the June 2025 war with Israel, raise critical questions about the sustainability of this approach. While much scholarship has explored Iran's identity-driven foreign policy, less attention has been paid to the chronic contradictions it generates within Iran's ontological security framework, or how these contradictions both shape and constrain Iran's regional conduct. This study approaches the problem by theorising Iran's predicament as an ontological trap, a condition in which identity-affirming foreign policy routines produce chronic insecurity rather than stabilisation. It introduces the concept of a security dilemma of influence to explain how transnational networks (once strategic assets) now provoke nationalist contestation and narrative fatigue in Iran, Iraq, and Lebanon.

​The Muslim response to colonialism has varied country to country and region to region. The dawn of colonialism created ruptures in Muslim political reasoning, forcing them to find and reconfigure an Islamic response to the changing political realities. The Indian subcontinent never came under an Islamic Caliphate of the Umayyad or Abbasid Empires. Most military expansionist ambitions in India stemmed from the volatile Central Asian Khanates who played a major strategic role between the Caliphate and Indian subcontinent, preventing the Caliphate from controlling India directly and maintaining an advanced independent politics. This paper profiles the political context of Muslim political thought and its response to the rise of nation-state, which was shaped more of political realism, setting aside the Islamic vocabularies of Dar al Islam or Dar al Harb. This paper concludes that, the South Asian Muslim mind had accepted nation-state either in its composite or in a distinctively Muslim format which resulted in the two nation-states of India and Pakistan. Both formats have evolved within a strong Islamic context that challenges Pakistan's "Islamic credentials" against India.