Fabio Petito - Academia.edu (original) (raw)
Papers by Fabio Petito
![Research paper thumbnail of [Policy Brief] FoRB – Recognising our differences can be our strength: enhancing transatlantic cooperation on promoting Freedom of Religion or Belief](https://attachments.academia-assets.com/112531474/thumbnails/1.jpg)
](As the global environment for Freedom of Religion or Belief (FoRB) continues to deteriorate and a... more As the global environment for Freedom of Religion or Belief (FoRB) continues to deteriorate and as more governments and organisations on both sides of the Atlantic step up their commitment to FoRB advocacy, increased coordination becomes more urgent. This policy brief seeks to build on current transatlantic cooperation on FoRB by suggesting a shift of policy emphasis: stressing the diversity of Europe and North America as a strategy to enhance transatlantic cooperation on the promotion of FoRB worldwide.
Against the prediction of the theorists of modernisation on the inescapable withering away of rel... more Against the prediction of the theorists of modernisation on the inescapable withering away of religion, it is back at the centre stage of international politics. Furthermore, this return appears to be antagonistic and does not seem to be for the (common) good. But how can we explain this visible resurgence of religion in world politics in the post-Cold War era? What can we say about the logic—if there is just one—by which religions interact, infuse or even ‘sacralise’ international politics today? These are questions of great topicality, especially in the light of how religion and politics have been recently interacting in both the Islamic and the Western world as well as in their precarious relationship. In this chapter, my starting point is that the resurgence of religion as a central factor in contemporary international relations is linked to the renewed visibility of the concept of civilisation in post-Cold War political discourses. More specifically, drawing on Johann P. Arnaso...
The notion that relations between civilizations are central drivers of international politics has... more The notion that relations between civilizations are central drivers of international politics has become a key feature of international relations discourses and practices since the end of the Cold War. Some see these relations as marked by conflict and confrontation, most notably in the case of Samuel Huntington’s (1996, 1993) ‘Clash of Civilizations’ theory. Similar ideas, however, can also be found in Bernard Lewis’ (2002) analysis of the malaise afflicting the Muslim world, in the ‘Asian values’ debate (Zakaria and Yew 1994), or in Aleksandr Dugin’s (2014) efforts to situate Russia at the center of an anti-Western and anti-liberal Eurasian civilization. Such narratives are not just confined to the realm of academia, but permeate political discourses around the world. A view of an Islamic civilization attacked and violated by the West has animated Al Qaeda’s rhetoric and given impetus to Daesh’s actions. Conservatives in the United States and Europe have likewise portrayed a West ...
The International Political Thought of Carl Schmitt Are we experiencing, at the beginning of the ... more The International Political Thought of Carl Schmitt Are we experiencing, at the beginning of the third millennium, the emergence of a new nomos, or order, of the earth? This book tackles this crucial question for International Relations by offering the first critical analysis of Carl ...
Civilizational Dialogue and World Order, 2009
The International Spectator, 2016
A new awareness on the role of religion in international relations has started to inform concrete... more A new awareness on the role of religion in international relations has started to inform concrete policy discussions in several Western Ministries of Foreign Affairs under the heading of 'religious engagement' in foreign policy. Italy is no exception but as the country which hosts the Holy See represents a special case. As the approach to religion found in the historical record of the Italian foreign policy shows, Italy has a comparative advantage and could well develop a unique model of religious engagement by strengthening the central structures involved in religious matters and foreign policy as well as by using the vast network of Rome-based religious non-state actors as a forum of consultation and policy advice. Against the prediction of the secularisation thesis, it has gradually become clear in the last quarter of century that religion is back at the centre stage of international politics. As Toft, Philpott and Shah remind us in their recent book, God's Century, politicians and diplomats in the 21 st century must "learn to live with the fact that the issue is not whether, but when and how, religious actors will enter public life and shape political outcomes". 1 It is only in the last five years, however, that governments have been looking at the global resurgence of religion in international affairs as a specific policy challenge which requires strategic thinking and appropriate policy responses: this new, small, but fast growing, policy area is now often referred to as 'religious engagement' in foreign policy. 2 Ministries of Foreign Affairs of European countries such as France and the United Kingdom, Germany, Switzerland, the Netherlands, Norway and Hungary have started to strengthen their capacity to engage with the unexpected global resurgence of religion in world politics in order to "make better policy and to make a bigger difference", as the title of a recent conference sponsored by the Foreign Office suggests. 3 The US, the EU and Canada have moved in a similar direction by creating new offices and advisors' roles. This policy challenge represents, for the country hosting the Holy See, an interesting casestudy and opportunity to reformulate the traditional approach to religion found in the
The authors gratefully acknowledge the research assistantship of Dr. Rossella Bottoni as well as ... more The authors gratefully acknowledge the research assistantship of Dr. Rossella Bottoni as well as Prof. Joseph Weiler for alerting us to the problematic connotations of the expression 'peaceful coexistence' which originally featured in the workshop's title.
International Studies Review, 2016
In this article, I explore the relationship between the new multipolar trends related to the emer... more In this article, I explore the relationship between the new multipolar trends related to the emerging powers and the idea of dialogue of civilizations. My starting point is to understand multipolarity as part of a broader epoch making process of transformation of contemporary international society beyond its Western-centric matrix. In the first part of this article, I therefore argue for an analytical understanding that emphasizes the emergence of a new multipolar world of civilizational politics and multiple modernities. In the second part of the article, I reflect on how to counter the risk inherent in the potential antagonistic logic of multipolarity by critically engaging the normative Huntingtonian construction of a multicivilizational-multipolar world order. I argue that the link between dialogue of civilizations and regionalism could represent a critical issue for the future of global peace. In particular, multiculturally constituted processes of regional integration are antidotes to the possible negative politicization of cultural differences on a global scale and can contribute to the emergence of a new crosscultural jus gentium. These elements are critical to the construction of a realistic dialogue of civilizations in international relations while preventing the risks inherent in its growing multipolar configuration. They shape what, drawing on Amitav Acharya's work, could be named a multicivilizational-multiplex world order.
Foreign Affairs, 2004
... ask whether all significant concepts of the modern theory of interna-tional relations are sec... more ... ask whether all significant concepts of the modern theory of interna-tional relations are secularized ... of international politics for example, war, international law, the do-mestic/international nexus, the principle of non-interference, and oth-ersthat are today cast within a liberal ...
Civilizational Dialogue and World Order, 2009
is the global academic imprint of the above companies and has companies and representatives throu... more is the global academic imprint of the above companies and has companies and representatives throughout the world. Palgrave® and Macmillan® are registered trademarks in the United States, the United Kingdom, Europe and other countries.
Praise for Religion in International Relations "The essays in this volume, and the savvy introduc... more Praise for Religion in International Relations "The essays in this volume, and the savvy introduction by Hatzopoulos and Petito, inform us of just how vital is religion in international relations today. Well before the events of 9/11, religion was once again-after a long hiatus-on the radar screen of scholars, although many remained unconvinced of its importance. No more. This volume makes a significant contribution to our understanding."
Review of International Studies, 2012
of which are gratefully acknowledged. We would like to thank Kimberly Hutchings for her invaluabl... more of which are gratefully acknowledged. We would like to thank Kimberly Hutchings for her invaluable support and encouragement throughout the realisation of this Special Issue, and an anonymous reviewer for helpful comments on an earlier version of this article.
Millennium - Journal of International Studies, 2011
In this article I want to put forward an intellectual defence of the political discourse of dialo... more In this article I want to put forward an intellectual defence of the political discourse of dialogue of civilisations by challenging the idea that ‘civilisation-based thinking’ is necessarily a conflict-generating factor and arguing that, contrary to fashionable assumptions, a civilisational dialogue that wants to contribute to a more peaceful world order requires, in a qualified way, ‘stronger’ civilisational identities. In particular, I take issue with the academic criticisms to dialogue of civilisations coming from the camp of the critique of the clash of civilisations and well represented by Amartya Sen’s explicit and Edward Said’s more indirect critiques to ‘civilisation-based thinking’: by unveiling their implicit endorsement of the Westphalian/secularist presumption, I will show the counter-intuitive political implications of a dialogue among ‘strong’ civilisational identities and traditions when framed hermeneutically as ‘fusion of horizons’. Finally I provide a supplementar...
As the global environment for Freedom of Religion or Belief (FoRB) continues to deteriorate and a... more As the global environment for Freedom of Religion or Belief (FoRB) continues to deteriorate and as more governments and organisations on both sides of the Atlantic step up their commitment to FoRB advocacy, increased coordination becomes more urgent. This policy brief seeks to build on current transatlantic cooperation on FoRB by suggesting a shift of policy emphasis: stressing the diversity of Europe and North America as a strategy to enhance transatlantic cooperation on the promotion of FoRB worldwide.
Against the prediction of the theorists of modernisation on the inescapable withering away of rel... more Against the prediction of the theorists of modernisation on the inescapable withering away of religion, it is back at the centre stage of international politics. Furthermore, this return appears to be antagonistic and does not seem to be for the (common) good. But how can we explain this visible resurgence of religion in world politics in the post-Cold War era? What can we say about the logic—if there is just one—by which religions interact, infuse or even ‘sacralise’ international politics today? These are questions of great topicality, especially in the light of how religion and politics have been recently interacting in both the Islamic and the Western world as well as in their precarious relationship. In this chapter, my starting point is that the resurgence of religion as a central factor in contemporary international relations is linked to the renewed visibility of the concept of civilisation in post-Cold War political discourses. More specifically, drawing on Johann P. Arnaso...
The notion that relations between civilizations are central drivers of international politics has... more The notion that relations between civilizations are central drivers of international politics has become a key feature of international relations discourses and practices since the end of the Cold War. Some see these relations as marked by conflict and confrontation, most notably in the case of Samuel Huntington’s (1996, 1993) ‘Clash of Civilizations’ theory. Similar ideas, however, can also be found in Bernard Lewis’ (2002) analysis of the malaise afflicting the Muslim world, in the ‘Asian values’ debate (Zakaria and Yew 1994), or in Aleksandr Dugin’s (2014) efforts to situate Russia at the center of an anti-Western and anti-liberal Eurasian civilization. Such narratives are not just confined to the realm of academia, but permeate political discourses around the world. A view of an Islamic civilization attacked and violated by the West has animated Al Qaeda’s rhetoric and given impetus to Daesh’s actions. Conservatives in the United States and Europe have likewise portrayed a West ...
The International Political Thought of Carl Schmitt Are we experiencing, at the beginning of the ... more The International Political Thought of Carl Schmitt Are we experiencing, at the beginning of the third millennium, the emergence of a new nomos, or order, of the earth? This book tackles this crucial question for International Relations by offering the first critical analysis of Carl ...
Civilizational Dialogue and World Order, 2009
The International Spectator, 2016
A new awareness on the role of religion in international relations has started to inform concrete... more A new awareness on the role of religion in international relations has started to inform concrete policy discussions in several Western Ministries of Foreign Affairs under the heading of 'religious engagement' in foreign policy. Italy is no exception but as the country which hosts the Holy See represents a special case. As the approach to religion found in the historical record of the Italian foreign policy shows, Italy has a comparative advantage and could well develop a unique model of religious engagement by strengthening the central structures involved in religious matters and foreign policy as well as by using the vast network of Rome-based religious non-state actors as a forum of consultation and policy advice. Against the prediction of the secularisation thesis, it has gradually become clear in the last quarter of century that religion is back at the centre stage of international politics. As Toft, Philpott and Shah remind us in their recent book, God's Century, politicians and diplomats in the 21 st century must "learn to live with the fact that the issue is not whether, but when and how, religious actors will enter public life and shape political outcomes". 1 It is only in the last five years, however, that governments have been looking at the global resurgence of religion in international affairs as a specific policy challenge which requires strategic thinking and appropriate policy responses: this new, small, but fast growing, policy area is now often referred to as 'religious engagement' in foreign policy. 2 Ministries of Foreign Affairs of European countries such as France and the United Kingdom, Germany, Switzerland, the Netherlands, Norway and Hungary have started to strengthen their capacity to engage with the unexpected global resurgence of religion in world politics in order to "make better policy and to make a bigger difference", as the title of a recent conference sponsored by the Foreign Office suggests. 3 The US, the EU and Canada have moved in a similar direction by creating new offices and advisors' roles. This policy challenge represents, for the country hosting the Holy See, an interesting casestudy and opportunity to reformulate the traditional approach to religion found in the
The authors gratefully acknowledge the research assistantship of Dr. Rossella Bottoni as well as ... more The authors gratefully acknowledge the research assistantship of Dr. Rossella Bottoni as well as Prof. Joseph Weiler for alerting us to the problematic connotations of the expression 'peaceful coexistence' which originally featured in the workshop's title.
International Studies Review, 2016
In this article, I explore the relationship between the new multipolar trends related to the emer... more In this article, I explore the relationship between the new multipolar trends related to the emerging powers and the idea of dialogue of civilizations. My starting point is to understand multipolarity as part of a broader epoch making process of transformation of contemporary international society beyond its Western-centric matrix. In the first part of this article, I therefore argue for an analytical understanding that emphasizes the emergence of a new multipolar world of civilizational politics and multiple modernities. In the second part of the article, I reflect on how to counter the risk inherent in the potential antagonistic logic of multipolarity by critically engaging the normative Huntingtonian construction of a multicivilizational-multipolar world order. I argue that the link between dialogue of civilizations and regionalism could represent a critical issue for the future of global peace. In particular, multiculturally constituted processes of regional integration are antidotes to the possible negative politicization of cultural differences on a global scale and can contribute to the emergence of a new crosscultural jus gentium. These elements are critical to the construction of a realistic dialogue of civilizations in international relations while preventing the risks inherent in its growing multipolar configuration. They shape what, drawing on Amitav Acharya's work, could be named a multicivilizational-multiplex world order.
Foreign Affairs, 2004
... ask whether all significant concepts of the modern theory of interna-tional relations are sec... more ... ask whether all significant concepts of the modern theory of interna-tional relations are secularized ... of international politics for example, war, international law, the do-mestic/international nexus, the principle of non-interference, and oth-ersthat are today cast within a liberal ...
Civilizational Dialogue and World Order, 2009
is the global academic imprint of the above companies and has companies and representatives throu... more is the global academic imprint of the above companies and has companies and representatives throughout the world. Palgrave® and Macmillan® are registered trademarks in the United States, the United Kingdom, Europe and other countries.
Praise for Religion in International Relations "The essays in this volume, and the savvy introduc... more Praise for Religion in International Relations "The essays in this volume, and the savvy introduction by Hatzopoulos and Petito, inform us of just how vital is religion in international relations today. Well before the events of 9/11, religion was once again-after a long hiatus-on the radar screen of scholars, although many remained unconvinced of its importance. No more. This volume makes a significant contribution to our understanding."
Review of International Studies, 2012
of which are gratefully acknowledged. We would like to thank Kimberly Hutchings for her invaluabl... more of which are gratefully acknowledged. We would like to thank Kimberly Hutchings for her invaluable support and encouragement throughout the realisation of this Special Issue, and an anonymous reviewer for helpful comments on an earlier version of this article.
Millennium - Journal of International Studies, 2011
In this article I want to put forward an intellectual defence of the political discourse of dialo... more In this article I want to put forward an intellectual defence of the political discourse of dialogue of civilisations by challenging the idea that ‘civilisation-based thinking’ is necessarily a conflict-generating factor and arguing that, contrary to fashionable assumptions, a civilisational dialogue that wants to contribute to a more peaceful world order requires, in a qualified way, ‘stronger’ civilisational identities. In particular, I take issue with the academic criticisms to dialogue of civilisations coming from the camp of the critique of the clash of civilisations and well represented by Amartya Sen’s explicit and Edward Said’s more indirect critiques to ‘civilisation-based thinking’: by unveiling their implicit endorsement of the Westphalian/secularist presumption, I will show the counter-intuitive political implications of a dialogue among ‘strong’ civilisational identities and traditions when framed hermeneutically as ‘fusion of horizons’. Finally I provide a supplementar...