By Nathalie Karagiannis
Post-colonial eu politics have gone through profound alterations. developing an highbrow background of eu improvement discourse, this booklet brings jointly post-structuralist and important ways to realizing improvement. Nathalie Karagiannis analyses 3 keywords of ecu improvement discourse: ‘responsibility’, ‘efficiency’ and ‘giving’. Situating those phrases in a concrete heritage of ecu post-colonial politics, the writer indicates how eu coverage has shifted from accepting accountability for colonialism – built because it is at the paternalistic version of the reward – to a extra amnesiac politics within which post-colonial nations are accountable for their very own destiny. during this means, Karagiannis illustrates that potency has turn into the overriding objective of improvement, and that the connection among ‘developed’ and ‘developing’ international locations is especially outlined by way of issues referring to industry capitalism.
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Extra resources for Avoiding Responsibility: The Politics and Discourse of European Development Policy
The twist is that western modernity – typiﬁed by ‘development’ – is also built on foundations pointing to the obsolescence of myths and seeing success as depending entirely on human (rather than metaphysical) factors. 3 It is argued that discerning how the myth of development attributes meaning to its own existence within a world rendered meaningful by the same token enables resistance to such a myth. The question, however, that must be posed to such an approach is how this ‘discerning’ comes about.
6 In 1993, Walker states that although ethics in international relations asks fundamental questions about the link between modernity and community, it is quickly dismissed as trivial, either because the world is how it should be (the ‘modernistic’ argument) or because ‘how it is to be known’ and ‘how it should be’ are seen as separate. 7 A decade later, this is no longer true with regard to development discourse and development studies; ethics is gaining an increasingly prominent academic position.
The reason why this was shocking was that it represented an apparently radical departure from the stance with which Americans are familiar: pragmatism, whilst retaining both the reasonableness of its tone and a repeated reference to a principle that is self-evident to Americans: freedom. 6 But pragmatism did not spring out of nowhere: its direct ancestors are eighteenth-century British utilitarianism and empiricism, which were directly opposed to continental humanism. Utilitarianism’s fundamental principle was that, in order for the greater good to be satisﬁed, sacriﬁces of the lesser goods were permissible.
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