Doctor of Philosophy in Political Science By Salam AL Rabadi
2018-06-21
International Relations Between Realism And Post-Humanity.
By Salam AL Rabadi
The Russian International Affairs Council (RIAC)
June 19, 2018
http://russiancouncil.ru/en/blogs/salam_alrabadi-en/international-relations-between-realism-and-posthumanity
International relations
is casting a spotlight on the thorny topics and problems dealing with human
life and his future in the fields of security, politics, economy, knowledge,
culture. And reflect the reality of global variables associated with a range of
strategic themes in political science.
The world is live now a transitional phase in all contemporary global
issues such as:
-Effects of
Technological Progress.
-Limits of military
power.
-Poverty and Human
Rights and Sustainable Development.
-Energy and Natural
Resources.
-Demography and
Immigration.
-Cultural Evolution and
Terrorism.
- Influence of the
World Trade Organization (WTO).
These issues make us
wonder about dialectic theoretical reality that try to explain international
relations? Also all the changes at the global level raises controversial and
doubts about "realism theory" in political science? Thus: Is there an
intellectual vacuum at theoretical level in international relations?
Accordingly the new challenges in the era of
globalization lies in the following questions:
1-
Do the state is still only able to determine
international relations?
2-
Can analyze this emerging reality through
building on standard force only?
3-
Or must also focus and the inclusion of
cultural aspects in the analysis?
From the perspective of
the reality of the theoretical question that explains the issues of the world can not
be limited to the debate about the features of this new format but also that
the real challenge lies in the following questions :
-
How and what are the ways to cope with this new
patterns?
-
Can the theory of realism in international
relations answer to all of these problems?
- What are the ways that we have to face the moral requirements which
include a general framework of human security?
The new global challenges made from a holistic concept of security and
multi-dimensional and closer to human life. Thus security is no longer measured
by the reduction of threats
but the
extent to respond to the basic needs of the human being "Human
Security".
So if all of these global transformations
require extra effort on the theoretical level: Do we need a new intellectual pattern in the context of the
philosophical approach that explains international relations?
In 21st Century: reconsidered in the
constants in all matters relating to society and history and human values. and
there are many theories that attempt to fill the ideological vacuum of the
contemporary world including:
1-Theory of the End of History.
2-Theory of
the Clash of Civilizations.
3- Postmodern Theory.
But it may be the most
dangerous of these theories which is called the: Theory Post-Humanity. Where
in the near future we will be our humanity in confront a lot of moral choices
crucial in the field of genetic engineering.
We have entered the stage of
revolutionary development in the field of biology. Especially the "biotechnology”
which will result in a drastic change in human life basically allows to
change human nature. To get into historical period have radical impacts in:
society and ethics, economy, politics and culture.
In the future we are in
front of world: " Post-Humanity “. It will be
characterized by the existence of many of the social conflicts. Where there is
no place for concept the "common humanity". So we will not
know what the meaning of humanity?
Therein lies the essence of the dialectical relationship between: human
and technology?
Based on this: If the ambitious humanitarian is
the emergence of coordinated values that govern the behavior of society and
institutions:
2-Are will we need to international relations
that depend on cultural factors as an influential force in the approach to
global issues both in terms of interpretation or find solutions ?
2018-05-29
PHD : سلام الربضي : في الواقع يمكن القول أن الشهادات ليست مهمة وخطيرة، إلا لمن لا يمتلكها، وأما الأشخاص الجديرون والذين وصلوا إليها، فإنهم يعرفون مدى سخفها ؟؟؟؟؟؟؟
سلام الربضي:
الواقع، أن الشهادات ليست مهمة وخطيرة، إلا لمن لا يمتلكها،
وأما الأشخاص الجديرون والذين وصلوا إليها،
فإنهم يعرفون مدى سخفها ؟؟؟؟؟؟؟
سلام الربضي يناقش أطروحة دكتوراه في العلاقات الدولية والعلوم السياسية
- سلام الربضي يناقش أطروحة دكتوراه في العلاقات الدولية والعلوم السياسية تحت عنوان: العلاقات الدولية بين الواقعية وما بعد الإنسانية
2018-03-09
Vital Area for Arab Women's Rights
Salam al Rabadi \ Researcher and Author in International Relations.
If there is the desire of serious and sincere in Arab societies for the recognition of women's rights as one of the fundamental rights of the human being. this means that we must re-examine everything has to do with institutions: family, religion and culture based on the developments of intellectual and contemporary human. Which prompts us to try to think ethically in those rights. That need to be completely different vision From the past.
Where we can not recognize the many of these rights without some of the challenges that we face whether in relation to the concept of rights itself or in relation to some of the fundamental institutions such as family and religion.
Since many of those violations it remains its vital lies in family life. This therefore requires a firm subjecting each of the family and cultural thought (containing the religious dimension) to the process of self-criticism bold. Based on this we can approach this reality as such dialectical:
1- Is the logic and morality to justify violations of the rights of Arab women through recourse to cultural norms or religious?
2- How long women will be taken as evidence of the safety of cultural integration and moral?
3- What is the vital area of Arab women can overcome the system of tyranny and swirl control and help her to fly in the space of universal human equality?
It seems that Arab women have developed in the womb of the cycle of social forces: opposite and conflicting and competing. It is the definition of closed cultures in Arab societies is taken as the cultures retain traditional forms of femininity which is a violation of women's fundamental rights are commonplace and acceptable.
There is nothing new, in case we wanted to provide some facts and data about the bitter reality of Arab women. Of course, as they together with their children make up the vast majority of asylum cases in places where wars or conflicts or natural disasters.
The women also are the first victim of the prostitution trade which extends across the entire world. And their bodies remain wide open for experiments to increase birth control or to select it. As increasing militarism so to speak or the so-called violence against women (domestic rape) and women in some of our communities continue to suffer from the practices of female genital mutilation. Not to mention the economic weakness and the lack of financial independence.
But it makes no sense and is deplorable accept some Arab women For those appearances, arguing that they have got used to such practices. Even a lot of our women do not know anything about the exploit.
When we try to evaluate those problematic hybrid and complex dialectic certainly we will face and severely brunt of the following questions:
1- Why are not linked to manhood when the Arab human only through the process of repression and oppression of Arab women?
2- Does anyone have the right -based on the principles of universal human rights- the approval of the violation of his humanity?
3- Do we need to try to devise a conclusion and implications of new beliefs from an ethical perspective humane?
4- Is the vital area of the guarantor of the rights of Arab women should stems mainly from a humanitarian moral legal system and not of the culture of patriarchal society?
Based on the above and in a language clear and unequivocal and absolute we have to think cautiously in terms of how we use such as women and femininity, identity and honor and manhood. Repression maximum real experienced by the Arab patriarchal society is the loss of human spiritual strength which may help them to fly in the sky of freedom and opportunity and appropriate choices and thus stop to determine what is best for Arab women and what they should do.
Where we can not recognize the many of these rights without some of the challenges that we face whether in relation to the concept of rights itself or in relation to some of the fundamental institutions such as family and religion.
Since many of those violations it remains its vital lies in family life. This therefore requires a firm subjecting each of the family and cultural thought (containing the religious dimension) to the process of self-criticism bold. Based on this we can approach this reality as such dialectical:
1- Is the logic and morality to justify violations of the rights of Arab women through recourse to cultural norms or religious?
2- How long women will be taken as evidence of the safety of cultural integration and moral?
3- What is the vital area of Arab women can overcome the system of tyranny and swirl control and help her to fly in the space of universal human equality?
It seems that Arab women have developed in the womb of the cycle of social forces: opposite and conflicting and competing. It is the definition of closed cultures in Arab societies is taken as the cultures retain traditional forms of femininity which is a violation of women's fundamental rights are commonplace and acceptable.
There is nothing new, in case we wanted to provide some facts and data about the bitter reality of Arab women. Of course, as they together with their children make up the vast majority of asylum cases in places where wars or conflicts or natural disasters.
The women also are the first victim of the prostitution trade which extends across the entire world. And their bodies remain wide open for experiments to increase birth control or to select it. As increasing militarism so to speak or the so-called violence against women (domestic rape) and women in some of our communities continue to suffer from the practices of female genital mutilation. Not to mention the economic weakness and the lack of financial independence.
But it makes no sense and is deplorable accept some Arab women For those appearances, arguing that they have got used to such practices. Even a lot of our women do not know anything about the exploit.
When we try to evaluate those problematic hybrid and complex dialectic certainly we will face and severely brunt of the following questions:
1- Why are not linked to manhood when the Arab human only through the process of repression and oppression of Arab women?
2- Does anyone have the right -based on the principles of universal human rights- the approval of the violation of his humanity?
3- Do we need to try to devise a conclusion and implications of new beliefs from an ethical perspective humane?
4- Is the vital area of the guarantor of the rights of Arab women should stems mainly from a humanitarian moral legal system and not of the culture of patriarchal society?
Based on the above and in a language clear and unequivocal and absolute we have to think cautiously in terms of how we use such as women and femininity, identity and honor and manhood. Repression maximum real experienced by the Arab patriarchal society is the loss of human spiritual strength which may help them to fly in the sky of freedom and opportunity and appropriate choices and thus stop to determine what is best for Arab women and what they should do.
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