Prozorov on Political Universalism

If you’ve found your way to this space, then you’re likely already familiar with the work of Sergei Prozorov.  The depth of his thought on International Relations as Political Philosophy is hard to match.  I’d say that he has, more explicitly than any other writer, taken up Rob Walker’s call in 1993 to do IR as Political Theory.  After all, that is all that “international relations” is, and it is certainly all that the discipline of IR theory is. We have not benefited one iota from the separation of Political Theory proper from IR Theory, in the academic world or outside of it.  I have taken to describing my self as a “political theorist” whose area of concentration is “IR”, and I think that this descriptor would fit a great many.   But the occasion for this post is the review of both volumes of Prozorov’s Void Universalism (the first volume is Ontology and World Politics, the second is Theory of the Political Subject) that appeared today in Contemporary Political Theory, written by my friend Dr Robert Oprisko.  You can read it here.  I will pull out only one quote from the first volume of Void Universalism that picks up some of my favourite themes:

In this classic article Wight (1960, ‘Why is there no International Theory?’) famously distinguished between ‘domestic’ political theory, whose object was the territorially delimited state, as the theory of ‘good life’ and ‘international’ theory, whose object was the relations between these state with no overarching authority above them, as the theory of ‘mere survival’… More important for our purposes is Wight’s constitution of the domain of international theory by the subtraction of all positive content of ‘good life’, reserved for political theory proper, which leaves ‘international theory’ reduced to a theory of mere survival.  International theory is thus from the outset conceived in the privative mode as ‘political theory minus’.

This is exactly right.  I don’t say that often, so it’s important to do so when appropriate. Now is such a time.  I’ve tried to make this point in a different and much more inelegant way by arguing that sovereignty and security are one-and-the-same concept, and the question of the good life, ‘how must one live?’, is answered with one word: securely.  But I will restate this formulation of mine, which I have yet to improve on: the logic of inside/outside is made possible by the noetic heterogeneity of the good.  Prozorov destroys the intellectual borders and boundaries of IR by giving IR a more important role in the enlightenment of the human race than we usually accord it, or than it usually allows itself.  That is no small feat.  Read the books.  Both of them.  I am.

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