Currently, a company’s success not only depends on having the capital, tools, knowledge, and services to offer to a specific audience. It depends mainly on the emotional intelligence of its ...organizational leaders to achieve harmony in leader-team interpersonal relationships and fulfill its goals and objectives. Therefore, it is pertinent to contribute to this field of research by exploring the environment where these types of human relationships occur. Managerial leaders who apply emotional intelligence strategies make a company’ excellent management visible and viable; these leaders are responsible for influencing others, molding groups as needed. The daily interaction between leader and employees is dynamic, and one way or another arises from following certain types of leadership found within the structure. Nevertheless, we are living in challenging times due to a global pandemic, where new emotions and skills must be managed, particularly by the leader. Any event of this magnitude has its consequences, especially if we talk about a virus that has caused a health crisis and continues to cause the death of thousands of people. These repercussions encompass several areas, such as the economy, health, education, and society. Albert Einstein used to say that the tone of the century is set in its first twenty-five years, so it is essential to build the foundations of a new society marked by new social leadership.
Abstract Over the past two decades, Chinese international relations scholars have embarked on a journey of innovative thinking in world politics. The endeavour has borne theoretical fruits that both ...complement existing paradigms and potentially constitute a distinct “Chinese school” of international relations. Contrary to common misconceptions, this emerging school seeks not to challenge Western theoretical hegemony outright, but rather to reflect the organic evolution of Chinese intellectual contributions, independent of direct government influence. Notably, such theories as gongsheng/symbiosis have, in diverging from Western IR frameworks, matured autonomously. The emergence of a “Chinese school” thus heralds a significant stride towards a more inclusive Global IR programme.
Something that has been needed for decades: a leftist
foreign policy with a clear moral basis Foreign policy,
for leftists, used to be relatively simple. They were for the
breakdown of capitalism and ...its replacement with a centrally
planned economy. They were for the workers against the moneyed
interests and for colonized peoples against imperial (Western)
powers. But these easy substitutes for thought are becoming
increasingly difficult. Neo-liberal capitalism is triumphant, and
the workers' movement is in radical decline. National liberation
movements have produced new oppressions. A reflexive
anti-imperialist politics can turn leftists into apologists for
morally abhorrent groups. In Michael Walzer's view, the left can no
longer (in fact, could never) take automatic positions but must
proceed from clearly articulated moral principles. In this book,
adapted from essays published in Dissent , Walzer asks how
leftists should think about the international scene-about
humanitarian intervention and world government, about global
inequality and religious extremism-in light of a coherent set of
underlying political values.
Abstract The literature on exceptionalism is preoccupied with its distinctive national sources and resultantly differing styles. Exceptionalism has thus become almost synonymous with culture and ...identity, rather than international relations (IRs). The paper instead argues that exceptionalism reveals a relational identity that both informs and is informed by a multilateral relation prior to the emergence of exceptionalism. It also argues that all relational systems seek expansion and coexistence. Based upon a comparative study of Confucian and liberal multilateral relationalities, a similar cycle of engagement, conversion, disengagement, and learning is applicable to both. Two exceptionalisms in multilateral relationality differ, however. American exceptionalism embraces a transcendent identity with which to contrast with the rest, who share the same identity and are expected to follow the same rules. Chinese exceptionalism contrarily envisions a superior, benevolent identity to ensure harmony and peace among all, who share no collective identity. The paper traces how Confucianism diverges from liberalism with regard to what accounts for multilateralism—inclusiveness versus rule-based governance, and benevolent exceptions versus universal rights—and the resulting orientations during encounters with strangers. The last section before the conclusion corresponds to the growing attention in IRs theorising to the factor of emotion. Such rational–emotional connectivity—between exceptionalism and emotion—can further attest to the promise of the relational agenda in explaining pluriversal IRs.
Is There a Chinese School of IR Theory? Katzenstein, Peter J
The Chinese journal of international politics,
06/2024, Letnik:
17, Številka:
3
Journal Article
Recenzirano
Abstract Is there a Chinese School of International Relations (IR) Theory? My answer to this question is ambivalent. Although a Chinese school of IR theory does not exist in the singular, it does ...exist in the plural. If “birds of a feather flock together,” then the difference in approaches taken by Chinese scholars is as relevant as is the fact that the scholars are all Chinese. The Tsinghua School and moral realism share much with classical realism. Cultural relationalism also offers a distinctive Chinese approach as do Gongsheng/symbiotic and tianxia approaches. That said, Chinese IR scholarship shares with IR scholarship in America, Europe, and the rest of the world its firm anchor in the Newtonian mechanical worldview of the late 19th century. Natural sciences, such as quantum mechanics and scientific cosmology, meanwhile concluded long ago that Newtonianism offers an often practicable yet constricted view of the world. In contrast, the humanities operate with a worldview fully consonant with 20th century physics. It is the social sciences and the analysis of IR which continues to adhere to the mechanical worldview common in the late 19th century—in China and the rest of the world. In both “China” and “the West” IR, scholars are tapping their canes against the pavement, seeking to fathom what will happen next. If historians and semantic modelers are right, like the future, the past is never distant. Always open to reinterpretation, it is like the future—unpredictable.
Norms are one of the most widely studied topics of contemporary International Relations scholarship. Norms scholars have created an extensive theoretical and empirical literature to identify, ...describe, and analyze the emergence, diffusion, and effect of norms in the international system. However, this scholarship is inconsistent in how it treats state choice and norm diffusion; in particular, it is divided between theories that emphasize continuity and those that allow for change in the process of norm adoption and implementation. This article suggests that the problem can be remedied through a closer examination of the structure of norms themselves. It first shows that the prevailing understanding of contemporary international norms is that they have a tripartite structure, consisting of a problem, a value, and a behavior. These structural components can be combined to create norms as traditionally understood. The article also proposes a new concept — a “norm cluster” — which allows for multiple combinations of conceptually interlinked but distinct values and behaviors, offering multiple acceptable solutions to similar and interlocking problems. The actors that adopt a norm cluster, rather than a single norm or set of norms, may be recognized as a family group: although no cluster adopter need perfectly re-enact the choices of others, the resulting variation in outcomes is accepted as “close enough.” The article argues that focusing on norm components and clusters, rather than on single norms as currently understood, allows for a more precise understanding of how principle-based action diffuses and evolves in the international system.
Abstract Three tensions are said to exist in my relational theory, i.e. between ontology and behavior, between structure and process, and between substance and procedure. Underlying these tensions is ...a crucial question: How to identify the subject and object and understand the domination–subordination power relationship therein? These seeming inconsistencies appear if observed through a dualistic lens but may well disappear when viewed from the zhongyong dialectic, which, as an epistemological and methodological device, assumes no binary dichotomy in the first place. It believes in immanent relationality and dynamic transformability, holding that interaction based on difference rather than homogeneity generates healthy life and arguing that subject and object, structure and process, substance and procedure—all these categories constructed as dichotomous opposites are in fact mutually transformable as related parts of a whole. The evolution of global society, from international society of nation-states, to global society of humans, and to planetary society of all on earth (or beyond), clearly indicates the relational transformability across the ostensible subject–object divide. Power relations exist, but any unilateral exercise of power is ephemeral, for power over will not last, while power to will.
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