We show that without a few peculiar modeling choices that are not justified by the core assumptions of the theory, selectorate theory neither unambiguously predicts the democratic peace nor that leaders of more inclusive regimes will rely upon the provision of public goods to remain in office, though they may be more likely to provide club goods. We illustrate these claims using relatively simple models that incorporate the core assumptions of their theory, while avoiding modeling choices we believe to be less appropriate. We argue for a revised version of selectorate theory, one that continues to emphasize the importance of the size of the winning coalition, yet we believe it provides a more realistic picture of democratic politics.

This article proposes an understanding of critical international theory (CIT) as an historical rather than philosophical mode of knowledge. To excavate this historical mode of theorizing it offers an alternative account of CIT’s intellectual sources. While most accounts of critical international theory tend to focus on inheritances from Kant, Marx and Gramsci, or allude in general terms to debts to the Frankfurt School and the Enlightenment, this is not always the case. Robert Cox, for example, has repeatedly professed intellectual debts to realism and historicism. The argument advanced here builds on Cox by situating CIT in a longer intellectual heritage that extends from Renaissance humanism and passes through Absolutist historiography before reaching Enlightenment civil histories, including Vico’s history of civil institutions. The critical element in this intellectual heritage was the formation of a secular political historicism critically disposed to metaphysical claims based on moral philosophies. By recovering this neglected inheritance of criticism, we can articulate not only a critical theory to rival problem-solving theories, but propose a conception of theory as a historical mode of knowledge that rivals philosophical modes yet remains critical by questioning prevailing intellectual assumptions in International Relations theory.

This article examines Carr’s work in The Twenty Years’ Crisis and Conditions of Peace in the light of an analogy that Carr draws between his work and that of the American pragmatist philosopher, William James. The article argues that one gains a greater understanding of the internal workings of Carr’s most important IR works if one understands him as operating within the pragmatist tradition (as James understood it). A further aim of the paper is to investigate the evolution in Carr’s ethical commitment to peace in The Twenty Years' Crisis and Conditions of Peace as a product of a pragmatist perspective on global politics. The article concludes with a section on how pragmatist Realist ethics complements existing theories of Realist ethics in IR by reference to Richard Ned Lebow’s The Tragic Vision of Politics and Michael C. Williams’ The Realist Tradition and the Limits of International Relations.

Emotions play an increasingly important role in international relations research. This essay briefly surveys the development of the respective debates and then offers a path forward. The key challenge, we argue, is to theorize the processes through which individual emotions become collective and political. We further suggest that this is done best by exploring insights from two seemingly incompatible scholarly tendencies: macro theoretical approaches that develop generalizable propositions about political emotions and, in contrast, micro approaches that investigate how specific emotions function in specific circumstances. Applying this framework we then identify four realms that are central to appreciating the political significance of emotions: (1) the importance of definitions; (2) the role of the body; (3) questions of representation; and (4) the intertwining of emotions and power. Taken together, these building blocks reveal how emotions permeate world politics in complex and interwoven ways and also, once taken seriously, challenge many entrenched assumptions of international relations scholarship.

Can one use emotion at anything other than the individual level of analysis? Emotion happens in biological bodies, not in the space between them, and this implies that group emotion is nothing but a collection of individuals experiencing the same emotion. This article contends that group-level emotion is powerful, pervasive, and irreducible to individuals. People do not merely associate with groups (or states), they can become those groups through shared culture, interaction, contagion, and common group interest. Bodies produce emotion that identities experience: group-level emotion can be stronger than, and different from, emotion experienced as an individual; group members share, validate, and police each others’ feelings; and these feelings structure relations within and between groups in international politics. Emotion goes with identity.

Emotions are a ubiquitous intersubjective element of world politics. Yet, passions are often treated as fleeting, private, reactive, and not amenable to systematic analysis. Institutionalization links the private and individual to the collective and political. Passions may become enduring through institutionalization, and thus, as much as characterizing private reactions to external phenomena, emotions structure the social world. To illustrate this argument, I describe how fear and empathy may be institutionalized, discuss the relationship between these emotions, and suggest how empathy may be both a mirror and potential antidote to individual and institutionalized fear.