Understanding the complex set of processes collected under the heading of climate change represents a considerable scientific challenge. But it also raises important challenges for our best moral theories. For instance, in assessing the risks that climate change poses, we face profound questions about how to weigh the respective harms it may inflict on current and future generations, as well as on humans and other species. We also face difficult questions about how to act in conditions of uncertainty, in which at least some of the consequences of climate change—and of various human interventions to adapt to or mitigate it—are difficult to predict fully. Even if we agree that mitigating climate change is morally required, there is room for disagreement about the precise extent to which it ought to be mitigated (insofar as there is room for underlying disagreement about the level of temperature rises that are morally permissible). Finally, once we determine which actions to take to reduce or avoid climate change, we face the normative question of who ought to bear the costs of those actions, as well as the costs associated with any climate change that nevertheless comes to pass.
Stephen Benedict Dyson and Thomas Briggs
Political Science accounts of international politics downplay the role of political leaders, and a survey of major journals reveals that fewer than 3% of all articles focus on leaders. This is in stark contrast to public discourse about politics, where leadership influence over events is regarded as a given.
This article suggests that, at a minimum, leaders occupy a space in fully specified chains of causality as the aggregators of material and ideational forces, and the transmitters of those forces into authoritative political action. Further, on occasion a more important role is played by the leader: as a crucial causal variable aggregating material and ideational energies in an idiosyncratic fashion and thereby shaping decisions and outcomes.
The majority of the article is devoted to surveying the comparatively small literature on political leaders within International Relations scholarship. The article concludes by inviting our colleagues to be receptive to the idiosyncrasies, as well as the regularities, of statespersonship.
Various therapeutic discourses on trauma claim that a successful working through of a traumatic experience amounts to forgiveness and the victim’s reconciliation with the past. Recently, several voices have been raised against this claim, arguing that refusal to forgive is a sort of moral dignity, a defense of the victim’s integral subjectivity, and a moral protest against the unjustifiable evils and wrongdoings the victim has suffered. Among the emotions the victim is left with after the traumatic experience and after the reluctance to forgive the perpetrators and get along with life are, of course, anger, hate, indignation, depression, humiliation, and shame. An additional and far more complex emotion that characterizes the posttraumatic experience is ressentiment.
Forgiveness and ressentiment are discussed as moral stances against evils and traumas. The basic tenets are: (1) the link between agency, forgiveness, and memory; (2) the moral nature of ressentiment as a Schelerean concept that parts company not only from resentment (qua moral indignation) but also from grudges and envy; (3) the dismembering of forgiveness and ressentiment premised not on the victim’s resistance to dealing with the past (or moral hypermnesia), as is usually thought, but on the process of transvaluation inherent in ressentiment, which places forgiveness beyond the victim’s hermeneutic horizon.
Action readiness is considered a central property of emotions in most psychological theories. Emotions are the engine of behavior. They are the motivating, directing, prioritizing function of the brain, and impel to an immediate reaction to challenges and opportunities faced by the organism. Nevertheless, under sociopolitical malaise, emotions do not always lead to action.
People leave in societies characterized by particular emotional cultures, climates, and atmospheres that set the background to what emotions are felt under which circumstances. The impact of an emotion depends on how relevant, that is, emotionally significant is the event for the individual; on the implications of the event for the person’s well-being and immediate or long-term goals; on the individual’s capacity to cope with or adjust to the consequences of the event; and on the significance of the event with respect to individual and collective self-concept and to social norms and values.
Although emotions trigger action, events with high emotional intensity may mobilize defense mechanisms that distort facts, so that the event may appear distant or not concerning the individual personally. In such cases action is hindered because the meaning of the emotive event, although fully intellectually understood, does not have personal emotional reality. If the defense mechanisms prove inefficient or collapse, the event may be experienced as traumatic, that is, as a shocking occurrence that brings about a rupture in the continuity of existence, numbing of senses and mental faculties, and inability to think about what happened for periods that may last from days to years, although individuals and collectives may appear quite normal in carrying out everyday routines.
Interpretative “emotion work” in formal or informal contexts may change emotions from immobilizing to mobilizing, or from destructive to constructive, as the traumatic event is being “worked through” and a cohesive narrative about it develops. But even then, action and in our case, political action, depends on the individual’s available repertoire—political efficacy and resilience—built up from past recoveries and a sense of support from social networks, and hope in assessing the costs and benefits from the harms brought by acting and the harms brought by non-acting.
Stuart J. Kaufman
The symbolic politics theory of ethnic war starts from the insight that most political behavior is not rational but intuitive, driven by “symbolic predispositions” such as ideological beliefs, normative values, and prejudice. The way leaders lead is by using rhetoric not to appeal rationally to followers’ interests but to appeal emotionally to their symbolic predispositions.
According to symbolic politics theory, the path to ethnic conflict begins with group narratives that are hostile to another group. These narratives help to generate hostile and prejudiced symbolic predispositions. If group members perceive a social threat, such as to their group identity or status, they become more likely to join mass movements agitating for a politics of redistribution—discriminating in favor of their own group at the expense of rival groups. If people feel physically threatened, they become more likely to support a politics of protection leading to violent ethnic conflict. These popular attitudes and moods are turned into social movements or military mobilization if aggressive leaders emerge, framing political issues in terms of these threats, and if those leaders are both credible and supported by effective organizations. A series of case studies has demonstrated that this process—from narratives to prejudice and threat perceptions, harnessed by leadership and organization—is what occurred in ten ethnic civil wars, including the former Yugoslavia, Rwanda, Israel-Palestine, and the Philippines. The theory also explains less violent cases such as Gandhi’s nationalist movement in India.
This theory is hypothesized to apply to international war, as the politics of national identity is similar to the politics of ethnic identity. The theory also suggests a way of reconciling realist, liberal, and constructivist accounts of international relations through political psychology and a scientific realist ontology.
Deborah Welch Larson
Social identity theory (SIT) from social psychology provides a means to explore the influence of identity and status concerns on foreign policy. The theory argues that groups are motivated to achieve a positively distinctive identity. Groups compare themselves to a similar but slightly higher reference group. Inferiority on important dimensions may lead to the adoption of an identity management strategy: social mobility (emulating the higher-status group to gain admission), social competition (striving to equal or surpass the dominant group), or social creativity (revaluing an ostensibly negative characteristic as positive or identifying an alternative dimension on which the group is superior).
Applied to international relations, states may pursue social mobility by emulating the values and practices of higher-status states in order to be admitted to a higher standing, much as Eastern Europe did in seeking admission into the European Union after the end of the Cold War. If elite groups are impermeable to new members, and the status hierarchy is perceived to be unstable or illegitimate, aspiring powers may engage in social competition, which usually entails territorial conquest and military displays. During the Cold War, the Soviet Union sought to catch up with and surpass the capitalist states. If elite clubs are not permeable, but the status hierarchy is stable, states may seek status through social creativity—either reframing a negative trait as positive or seeking preeminence in a domain apart from geopolitical competition. Social creativity may entail creating new international institutions, promoting new norms, or engaging in major diplomatic initiatives in order to increase the state’s prestige.
Research applying SIT to international relations has addressed the question of whether anarchy necessarily leads to conflict between states, the diffusion of values, the selection of an identity discourse on the domestic level, and state efforts at moral leadership.
Critics have charged that SIT does not clearly predict which identity management strategy will be chosen in a given situation. From a realist perspective, the selection of a strategy for enhancing a state’s status is constrained by geographic position, size, and natural endowments. But this argument does not take into consideration the availability of social mobility and social creativity as ways to achieve status that do not depend on relative military power.
Role theory first emerged as an approach to the study of foreign policy with the seminal work of Holsti, who argued that decision makers’ conceptions of their state’s role on the world stage influenced that state’s foreign policy behavior. Holsti’s approach was ahead of its time. The potential of role theory to contribute to the agent-structure debate has not always been appreciated. In fact, early research employing role theory often maintained a close connection to structural theories of international relations, especially among U.S.-based scholars.
In the last decade or so, there has been a renewed interest in role theory that differs from earlier work in that it more clearly connects with psychological approaches to foreign policy analysis. It also takes more seriously the domestic sources of role theory through inquiry into horizontal and vertical role contestation. Much of this new work intersects with constructivism, although it remains grounded in empiricism.
As foreign policy analysis increasingly seeks to understand the foreign policies of a broader array of states—including smaller states that face significant constraints on their ability to act in the international arena—role theory provides an attractive framework. Its focus on decision makers’ conceptions of their state’s role in international politics enhances the ability to make sense of the foreign policies of a wider array of states in the global arena. In essence, role theory allows foreign policy analysis to move beyond a U.S.-centric or global-north-centric field to become more broadly comparative.
For over 60 years, scholars of international relations (IR) and foreign policy have focused intermittently on the psychology of leaders and decision-makers in general, but attention has waxed and waned. Within political science, interest in the psychology of foreign policy seems to have peaked in the early 1970s and mid-1980s, but it would be quite mistaken to think of the topic as somehow passé. Since that time, the work of Irving Janis on groupthink (to cite just one instance) has proved repeatedly useful. That approach has focused on the social psychology of foreign policy, although more attention has been directed in recent years toward individual or cognitive psychology. Cognitive consistency theory, schema theory, and analogical reasoning have all particularly influenced the field, and each continues to provide the analyst with vital clues as to why people make the decisions that they do.
The methodology of studying foreign policy psychologically has also undergone significant change. Reacting to the strongly positivist focus typified by James Rosenau, a more recent generation of scholars have become rather more eclectic and dynamic in their approach to studying how foreign policy is made. This generation has also produced an extraordinary range of theories, discussed in this article, which depart from or significantly modify the well-known Rational Actor Model (RAM) of state and leadership behavior. Prospect theory, and poliheuristic theory in particular, have come onto the scene in recent years. Most recently, a welcome and much-needed turn toward the study of emotion (as opposed to merely cognition) has been especially evident in the study of the psychology of foreign policy.
It has never been clear exactly where foreign policy theory fits within IR theory, and it has often been treated as an addendum to studying IR—and even an element of unnecessary complexity—rather than being absolutely central to what we study. Indeed, the study of foreign policy decision-making (FPDM) has acquired a reputation as a discipline that is merely “marking time.” But this perspective on the psychology of foreign policy is as wrong as it is analytically dangerous. Attempts to create IR and foreign policy theories that conspicuously leave out psychological variables—or that simply “assume away” how real individuals actually behave—have proven repeatedly insufficient and have led to marked changes in the way that psychology is treated within the study of foreign policy. Most notably, the rise of constructivism and the failure of overly systemic theories like neorealism to account for foreign policy outcomes have caused neoclassical realists to deliberately incorporate the psychology of decision-makers into their theories. Within the discipline of psychology, meanwhile, a whole new field called behavioral economics that rejects the simplifying assumptions of a rational choice perspective has sprung up in recent years. In short, knowledge of psychology has proved invaluable to those attempting to understand why leaders make the decisions they do, and the entire approach remains indispensable to those who study foreign policy in general.
Leonie Huddy and Alexa Bankert
Partisanship remains a powerful influence on political behavior within developed and developing democracies, but there remains a lively debate on its nature, origins, and measurement. In this debate, political scientists draw on social identity theory to clarify the nature of partisanship and its political consequences in the United States and other developed and developing democracies. In particular, social identity theory has been used to develop an expressive model of partisanship, which stands in contrast to an instrumental model grounded in ideological and policy considerations. Included here are a discussion of the key motivational and cognitive components of social identity theory and an explanation of how the theory can be applied to the study of partisanship. The focus is on the measurement of partisanship, its social nature, its origins in convergent identities, and its ability to generate strong emotions and drive political engagement. Lastly, areas for future partisanship research are discussed. These areas include the study of negative partisan identities, coalitional identities in multiparty systems, and the political situations in which expressive and instrumental aspects of partisanship are most common.
Political narratives examine the ways in which stories, or narratives, are used to investigate the political world. Historically, stories have not been regarded as legitimate sources of data for such explorations. In recent years, however, this has changed, as “the narrative turn” hit the social sciences; still, while disciplines such as psychology, sociology, and anthropology were more amenable to this alteration—representing, as it does, not only different methodologies, but also a different epistemological framework—many political scientists continue to resist the idea that political narratives can offer a very particular, and almost unique, perspective on how individuals and groups construct the political world and are constructed by it. One of the most dramatic uses of highly effective political narratives, which blurs the boundaries between the personal and public, is that of Barack Obama, which is used as a central case study in this article.