Political science and public administration: The saga of a difficult relationship

This paper is based on 'The perennial ugly duckling-public sector education in tertiary institutions before and after Coombs, an invited contribution on management education delivered at the Sydney Academics Symposium on the Coombs Commission in Retrospect, IPAA National Conference, 28 November 2001.

IR as Practical Philosophy: Defining a 'Classical Approach'

This article addresses the centrality of normativity to IR (International Relations) by engaging in an investigation of the meaning of a 'classical' approach (Bull 1969). It demonstrates how a classical approach, properly understood, might provide common ground for IR theorists. The substantive argument is that IR can benefit from reflection on the classical understanding of the relationship between theory and practice, and in particular on the understanding of this relationship provided by philosophical hermeneutics. Philosophical hermeneutics is an approach to the human sciences informed by Aristotle's conception of a practical philosophy. A practical philosophy in the classical sense sees theory as a moral and political inquiry involving a body of knowledge and a philosophy of practice engaging in reflection upon the nature of the good life and the means to achieve it.

Liberal Democracy and the Inferior 'Other'Other’: Could the peace liberal democracy promises to bring not extend to ‘Others’?

Advocates of liberal democracy argue that its principles and practices contribute directly to peace (at both inter-state and domestic levels). They rely on ideals such as the rule of law, institutional checks and balances on power, an ethos of tolerance, and free market economics to deliver the liberal peace. Liberals, however, overlook three important features embedded in the construction of liberal democracy which can serve to facilitate political violence: 1) the fixed and thus non-negotiable nature of liberal democracy’s core principles, 2) the inferior manner in which it conceives ‘Other’ social orders that do not share its core principles, and 3) the urge to proselytise Others. Together, these constitutive qualities can facilitate moves by leaders of Other groups to argue that liberal democracy threatens ‘their’ preferred identity, and thus its promised peaceful outcomes can be put in doubt.