Latest Articles

This article draws from structurationist and symbolic interactionist sociology, seeking to build a bridge between the realist–liberal and rationalist–reflectivist debates in the field of international relations. In doing so, it argues against the neorealist claim that self-help is given by anarchic structure exogenously to process. It further argues that self-help and power politics do not follow either logically or causally from the anarchic structure of the international system, but are generated by process rather than by structure. There is no logic of anarchy apart from the practices that create and instantiate one particular structure of identities and interests rather than another. Self-help and power politics are institutions, not essential features of anarchy – anarchy is what states make of it. The article explores three ways in which identities and interests are transformed under anarchy: by the institution of sovereignty, by an evolution of cooperation, and by intentional efforts to transform egoistic identities into collective identities.

It is difficult to imagine an influential presence for Salafism in Turkey despite the talk of the "spread" of Salafism there. This must be accompanied by methodological questions that articulate the challenges related to the intellectual environment of the Turkish society. It also relates to the historical context and political competition amongst the Sunni community. One question is "How could Salafism have such a powerful presence in a Sufi society, whose empire had adopted the 'opinion approach' of Abu Hanifa and Maturidi and whose modern republic had adopted the philosophy of the West and secularism?" Both are contrary to the Salafi approach based on tradition and the literal commitment to the texts of the Quran, Hadith and the sayings of 'al-Salaf a-Saleh'. Another question is "How can Salafism overcome the historical and psychological barrier in Turkey that formed as a result of Ottoman-Saudi disputes at the beginning of the nineteenth century and whose intellectual effects have continued until a recent time?"

The success and widespread deployment of artificial intelligence (AI) have raised awareness of the technology's economic, social, and political consequences. Each new step in the development and application of AI is accompanied by speculations about a supposedly imminent but largely fictional artificial general intelligence (AGI) with (super-)human capacities, as seen in the unfolding discourse about capabilities and impact of large language models (LLMs) in the wake of ChatGPT. These far- reaching expectations lead to a discussion on the societal and political impact of AI that is largely dominated by unfocused fears and enthusiasms. In contrast, this article provides a framework for a more focused and productive analysis and discussion of AI's likely impact on one specific social field: democracy. First, it is necessary to be clear about the workings of AI. This means differentiating between what is at present a largely imaginary AGI and narrow artificial intelligence focused on solving specific tasks. This distinction allows for a critical discussion of how AI affects different aspects of democracy, including its effects on the conditions of self-rule and people's opportunities to exercise it, equality, the institution of elections, and competition between democratic and autocratic systems of government. This article shows that the consequences of today's AI are more specific for democracy than broad speculation about AGI capabilities implies. Focusing on these specific aspects will account for actual threats and opportunities and thus allow for better monitoring of AI's impact on democracy in an interdisciplinary effort by computer and social scientists.

This study compares the Millennium Development Goals (MDGs) with the outcomes of development policies in Algeria, in particular those related to employment, social protection, education, and health, since 1990 until the latest year for which data are available. These are outcomes of the policies laid down within the eight MDGs, among them: ending extreme poverty, universal elementary education, reduction of infant mortality, and improving maternal health. The study attempts to answer a central question: how far have the outcomes of development policies met the MDGs? In its answer, the paper includes an explanation of the contents of the MDGs and follows their historical progress, and details the goals, objectives, and indexes. The study also deals with the only Algerian MDG report, which appeared in 2005, to clarify the course of policies directly linked with the fight against extreme poverty and hunger, education, and infant and maternal health. The study concludes that Algeria was able to achieve the first, second, and fourth goal, but failed to meet the fifth goal (maternal deaths in childbirth) while expressing reservations about the funding for development policies and justice, and the implementation mechanisms for some policies.

This study discusses several hypotheses proposed by political culture literature, especially those that adopt a structural approach to understanding the relationship of social structures and institutions to actors, and the values generated by the nature of this relationship that inspire political action. The paper posits that research into the pattern of political culture arising from the relationship between social structures and actors is not limited to studying this direct relationship, but rather requires an examination of intermediary factors. Hence, the study outlines a supportive conceptual interpretive framework, through Pierre Bourdieu's Social Theory. It begins by reviewing the concepts discussed by Bourdieu to explain the relationship between social structures and actors. The second section presents a comparative analysis of concepts taken from political culture and those of Bourdieu that explain the emergence of political culture through the reciprocal relationship between social structures and actors. The third examines the outcomes of this comparison in light of the 2007 Palestinian political division.

​Digital communication technology plays a central role in broadening the scope of political participation by allowing most social groups to express their views and positions on issues, thus contributing to shaping the local or national political culture. It seems that all the political elements related to political culture (representation and mediation, media, parties, etc.) were greatly influenced by the emergence of digital social networks and experienced profound changes that became real challenges to classical political culture theory. This paper aims to explore the characteristics of political culture in the digital age and discuss its .challenges to orthodox political culture theory.

This study discusses the possibility of bridging the gap between IR (International Relation) and Foreign Policy Analysis when studying the interaction between memory and apology in foreign policy. By dealing with apology as an expressive practice, not just as a tact between statesmen, this study argues that apology is an act used by states to express their attitudes toward their past memories. It presumes that examining the interaction on the theoretical level between concepts such as narrative identity, ontological security, and discursive representations would bridge the gap between the two fields through two versions of social constructivism. Those two versions are then used to understand the motives behind Germany's apology to Israel, and Turkey's resistance to apologize to Armenia despite international pressure to do so. The study concludes that "critical constructivism" approach by Nizar Messari can explain the German case. It considers the role of foreign policy as a tool in reconstructing national identity through transforming representation of the Jewish/Israeli "other" from a "different other", who is an enemy of the self, to a "similar other", who is a part of its moral responsibility. As for Turkey, it concludes that Ted Hopf's "practical/societal constructivism" suggests that the reasons behind Turkey's unwillingness to apologize to Armenia is due to an ontological need best understood as "a need to preserve the routine of its narrative identity, and the need to preserve it heroic memories".

عنوان الكتاب في لغته: The Struggle for Recognition in International Relations : Status, Revisionism, and Rising Powers. عنوان الكتاب: النّضال من أجل الاعتراف في العلاقات الدولية: القوى الراهنة والتعديلية والصاعدة. المؤلّف: ميشيل موراي. سنة النشر: 2019. النّاشر: Oxford University Press. عدد الصفحات: 280 صفحة.

In this study, the researcher builds on the idea he presented in a previous study on “Symbolic Liberalism”, which he used to describe the responses of social sciences to the ailments of late modernity. This modernity is characterized by a blend, where it is defined as classical liberalism but politically illiberal. The study argues that this modernity is undergoing polarization across various societies, including on university campuses and in the media. This is evident through high levels of intolerance that have surfaced in discussions on political, cultural, and social issues, where bias and taking sides prevail over the use of strong, persuasive arguments. This intolerance comes from both the left and the right, manifesting in what is known as "cancel culture" on both sides. The spread of "over-safety culture" among administrative officials has led to hasty decisions and sanctions against some university professors, merely for using certain references in class or for not providing prior warnings to students, all within an atmosphere of fear. The study provides examples from the United States and France, often driven by symbolic liberals. Following this, provide a case related to the ongoing war in Gaza.

The causal link between economic and political freedom is a complex and interesting debate in the domain of social sciences. To enrich the academic debate on this issue, we have examined the Arab context based on econometric instruments, especially the test of causality. Based on the results of the study, the interactions between economic and political freedom in the Arab world appear to be generally in line with the thesis strongly defended by liberal thinkers, in particular Milton Friedman and Frederick Hayek, that there is a unilinear causality in which the first variable leads to the second. This result may seem self-evident in a transformed Arab context, but the reality seems to be more complex. Economic freedom indeed guarantees freedom, the constructing of the national identity and the conditions necessary to ensure individual well-being. However, such freedom is not understood in isolation from political freedom and its social context interactions and cultural structures, in contrast with restricted collective consciousness.