Tag: Liberal World Order

  • China and the Sunset of the International Liberal Order

    China and the Sunset of the International Liberal Order

         

    Rise of Multipolar World Order – www.newsvoyagernet.com

           The irrational amounts that the Soviet Union allocated to its defense budget not only represented a huge burden on its economy, but imposed a tremendous sacrifice on the standard of living of its citizens. Subsidies to the rest of the members of the Soviet bloc had to be added to this bill.

             Such amounts were barely sustainable for a country that, as from the first half of the 1960s, was subjected to a continuous economic stagnation. This situation became aggravated by the strong decline of oil prices, USSR’s main export, since the mid 1980s. The reescalation of the Cold War undertaken by Jimmy Carter and Ronald Reagan, particularly the latter, put in motion an American military buildup, that could not be matched by Moscow.

             With the intention of avoiding the implosion of its system, Moscow triggered a reform process that attained none other than accelerating such outcome. Indeed, Mikhail Gorbachev opened the pressure cooker hoping to liberate, in a controlled manner, the force contained in its interior. Once liberated, however, this force swept away with everything on its path. Initially came its European satellites, subsequently Gorbachev’s power base, and, finally, the Soviet Union itself. The Soviet system had reached the point where it could not survive without changes, but neither could assimilate them. In other words, it had exhausted its survival capacity.

              Without a shot being fired, Washington had won the Cold War. The exuberant sentiment of triumph therein derived translated into the “end of history” thesis. Having defeated its ideological rival, liberalism had become the final point in the ideological evolution of humanity. If anything, tough, the years that followed to the Soviet implosion were marred by trauma and conflict. In the essential, however, the idea that the world was homogenizing under the liberal credo was correct.

             On the one hand, indeed, the multilateral institutions, systems of alliances and rules of the game created by the United States shortly after World War II, or in subsequent years, allowed for a global governance architecture. A rules based liberal international order imposed itself over the world. On the other hand, the so-called Washington Consensus became a market economy’s recipe of universal application. This homogenization process was helped by two additional factors. First, the seven largest economies that followed the U.S., were industrialized democracies firmly supportive of its leadership. Second, globalization in its initial stage acted as a sort of planetary transmission belt that spread the symbols, uses, and values of the leading power.

             The new millennium thus arrived with an all-powerful America, whose liberal imprint was homogenizing the planet. The United States had indeed attained global hegemony, and Fukuyama’s end of history thesis seemed to reflect the emerging reality.

    But things turned out to be more complex than this, and the history of the end of history proved out to be a brief one. In a few years’ time, global “Pax Americana” began to be challenged by the presence of a powerful rival that seemed to have emerged out of the blue: China. How had this happened?

             Beginning the 1970s, Beijing and Washington had reached a simple but transformative agreement. Henceforward, the United States would recognize the Chinese Communist regime as China’s legitimate government. Meanwhile, China would no longer seek to constrain America’s leadership in Asia. By extension, this provided China with an economic opening to the West. Although it would be only after Deng Xiaoping’s arrival to power, that the real meaning of the latter became evident.

             In spite of the multiple challenges encountered along the way, both the United States and China made a deliberate effort to remain within the road opened in 1972. Their agreement showed to be not only highly resilient, but able to evolve amid changing circumstances. The year 2008, however, became an inflexion point within their relationship. From then onwards, everything began to unravel. Why was it so?

             The answer may be found in a notion familiar to the Chinese mentality, but alien to the Western one – the shi. This concept can be synthesized as an alignment of forces able to shape a new situation. More generally, it encompasses ideas such as momentum, strategic advantage, or propensity for things to happen. Which were, hence, the alignment of forces that materialized in that particular year? There were straightforward answers to that question: The U.S.’ financial excesses that produced the world’s worst financial crisis since 1929; Beijing’s sweeping efficiency in overcoming the risk of contagion from this crisis; China’s capability to maintain its economic growth, which helped preventing a major global economic downturn; and concomitantly, the highly successful Beijing Olympic games of that year, which provided the country with a tremendous self-esteem boost.

             The United States, indeed, had proven not to be the colossus that the Chinese had presumed, while China itself turned out to be much stronger than assumed. This implied that the U.S. was passing its peak as a superpower, and that the curves of the Chinese ascension and the American decline, were about to cross each other. Deng Xiaoping’s advice for future leadership generations, had emphasized the need of preserving a low profile, while waiting for the attainment of a position of strength. In Chinese eyes, 2008 seemed to show that China was muscular enough to act more boldly. Moreover, with the shi in motion, momentum had to be exploited.

             Beijing’s post-2008 assertiveness became much bolder after Xi Jinping’s arrival to power in 2012-2013. China, in his mind, was ready to contend for global leadership. More to the point within its own region, China’s centrality and the perception of the U.S. as an alien power, had to translate into pushing out America’s presence.

    Challenged by China, Washington reacted forcefully. Chinese perceptions run counter to the fact that the U.S.’ had been a major power in East Asia since 1854, which translated into countless loss of American lives in four wars. Moreover, safeguarding the freedom of navigation in the South China Sea, a key principle within the rules based liberal international order, provided a strong sense of staying power. This was reinforced by the fact that America’s global leadership was also at stake, thus requiring not to yield presence in that area for reputational reasons. The containment of Beijing’s ascendancy, became thus a priority for Washington.

             However, accommodating two behemoths that feel entitled to pre-eminence is a daunting task. Specially so, when one of them feels under threat of exclusion from the region, and the other feels that its emergence is being constrained. On top, both remain prisoners of their history and of their national myths. This makes them incapable of looking at the facts, without distorting them with the subjective lenses of their perceived sense of mission and superiority.

             War ensuing, under those circumstances, is an ongoing risk. But if war is a possibility, Cold War is already a fact. This implies a multifaceted wrestle in which geopolitics, technology, trade, finances, alliances, and warfare capabilities are all involved. And even if important convergent interest between them still remains in place, ties are being cut by the day. As a matter of fact, if in the past economic interdependence helped to shield from geopolitical dissonances, the opposite is the case today. Indeed, a whole array of zero-sum geopolitical controversies are rapidly curtailing economic links.

             The U.S., particularly during the Biden administration, chose to contain China through a regional architecture of alliances and by way of linking NATO with Indo-Pacific problems and selective regional allies. The common denominator that gathers them together is the preservation of the rules based liberal international order. An order, threatened by China’s geostrategic regional expansionism.

     

     

     

    However, China itself is not short of allies. A revisionist axis, that aims at ending the rules based liberal international order, has taken shape. The same tries to throw back American power and to create its own spheres of influence. This axis represents a competing center of gravity, where countries dissatisfied with the prevailing international order can turn to. Together with China two additional Asia-Pacific powers, Russia and North Korea, are part of this bloc.

    Trump’s return to the White House might change the prevailing regional configuration of factors. Although becoming more challenging to Beijing from a trade perspective, he could substantially weaken not only the rules based liberal international order, but the architecture of alliances that contains China. The former, because the illiberal populism that he represents is at odds with the liberal order. The latter, not only because he could take the U.S. out of NATO, but because his transactional approach to foreign policy, which favors trade and money over geopolitics, could turn alliances upside down.

    The rules based liberal international order, which became universal over the ashes of the Soviet Union, could now be facing its sunset. This, not only because its main challenger, China, may strengthen its geopolitical position in the face of its rival alliances’ disruption, but, more significantly, because the U.S. itself may cease to champion it.

    Feature Image Credit: www.brookings.edu

     

  • The end of the liberal world order is not the end of the world – we just need to fight for freedom AND equality

    The end of the liberal world order is not the end of the world – we just need to fight for freedom AND equality

    The turmoil concerning Brexit, the Rise of the „Rest” (the fast developing countries), dramatic social inequality, the exclusion of ever larger parts of the populace (the decline of the „Rest“, which is excluded from globalization), the rise of radical Salafism, all these developments have contributed to worldwide emotions, that the promises of globalization have been disappointed and been revealed as illusions. When Juergen Habermas, the noted German philosopher judged in 1991 concerning the democratic revolutions in the former states of the Warsaw treaty, that Western modernity would now transcend into the Orient not only with its technical achievements, but also with its emancipatory and democratic principles he was hardly more than the prisoner of the idealism concerning Western modernity. Although being fully aware of the negative impact of two world wars, colonization and its exorbitant violence, Auschwitz and the Cold War, and fighting for his whole life against a repetition of these developments he still believed to be able to rely on a cleaned, purified Western modernity, an approach which his companions, Anthony Giddens and Ulrich Beck, labeled second modernity. Again, in the years starting with the Arab Rebellion or the Arab Spring it seemed as if the conceptions of democracy, human rights and freedom were transcending from the Western world to the Orient, and its final victory seemed to be plausible – a purified Western modernity would triumph in the end – and Francis Fukuyama wrote his second masterpiece by arguing that at the end of history still stands democracy. But now we are already discussing post-democracy and Paraq Khanna is labeling the current phase as devolution – struggles for a local or at least regional identity.

    The liberal world order after 1991 was based on capitalism (centered on property as natural and human right), the assumption that worldwide free trade will finally lead to peace (economic globalization) and is accompanied by the orientation towards consumerism as a cultural norm. But consume does neither generate values nor identity. International organizations served the purpose of regulating conflicts between sovereign states and the military, political and economic hegemony of the United States secured this kind of liberal world order, or rather the United States payed the costs (this is the point Trump hangs up), both, out of their own interest or as being the trustee of the whole. This liberal world order now is tattered in fragments, not least because the US under Trump abandoned it willfully, whereas the Europeans are desperately trying to preserve it but don’t stand a chance, because they are relying on an idealized past which never existed in the developing and poor countries.

    Contrary to the assumptions of the pundits of glo-calization (Robertson and Bauman), the local showed to be not only an amendment of neoliberal globalization, but a counter-movement to the process of globalization (IS, Trump, „Buy American“, Brexit, Marine Le Pen, Duterte, Bolsonaro, Salafism, the European radical right, populistic movements). In his notes on Nationalism, George Orwell already wrote, that emotion does not always attach itself to a nation. It can attach itself to a church or a class, or it may work in a merely negative sense, against something or other – we can add against anybody, who does not belong to “us”. In short: We against the Rest. But the “Rest” is not far away anymore, as in neoliberal globalization the regions in Sub-Saharan and Saharan Africa, in southern India, in the MENA-states, but they are within the West (either as excluded sub-proletarians, the precariat, or as refugees). Although being a counter-reaction, the current waves of struggles for local identities and advantages are as a negation bound to neo-liberal globalization, the globalization of liberalism without equality, which we label tribal globalization.

    The advent of tribal globalization does not signify the end of globalization, but the end into the illusions into globalization, which nevertheless has its undisputed successes. But there is no way back to an idealized globalization before Trump, Salafism, or an idealized neo-liberal world-order, because these developments were exactly the result of which they are purporting to fight. The exclusion of the „superfluous“, the „Rest“, produced by neo-liberal globalization, the advent of precarious kinds of life and the liquidity of identity throughout the world must be understood as a double one: The “Rest” is excluded from the positive aspects of globalization and people who are belonging to the  Rest are the arbitrarily used enemy-image to construct a fixed „We“-identity („We against the Rest”). And this “Rest” comprises roughly two third of the world’s populace. As the neo-liberal globalization has led to such a social acceleration of the transformation of the whole world,  people, communities and polities of all kinds are trying to cope with this process by re-inventing age-old static identities, which are so old, that it is supposed that these will outdo even this transformation. Such seemingly fixed identities are: Race, ethnicity, religion, patriarchy, and – perhaps the oldest one, sex and gender (this can explain the terrible rise of violence against women); and of course, identity through the exercise of violence itself, which is reverting the feeling of being totally powerless into being almighty. Especially biological differences are re-actualized, because they seem to be not subject to change.

    These seemingly fixed identities are those of the pluperfect, the far distant past, which can be viewed as being free from the failures of the simple past, and mainly free from the failure of the immediate fathers – as already was typically for the German Nazis. Tribal identity is a perfect construction, because it is transporting the ideal of being absolutely united against everybody who is not belonging – and the question: Do I belong is the most important question in tribal globalization. Whereas tribes throughout the world are vanishing, tribal thinking in terms of „We against the Rest“ is flourishing. Such a modern tribe could be based on ethnicity, religion, sex, nation or whatsoever, it is not the content, which characterizes a modern tribe, but having a tribal identity (typically is Trump’s crony capitalism and with relation to the IS, not their ideology is so much counting, but belonging to a previously powerful tribe). With the emergence of tribal globalization, the very understanding of local order and world order is at stake; order wars are arising, when our order or that of others is dissolving (either only in our perception or in reality); our own order is challenged by another concept or and another order is transgressing into our own (the refugee crisis in Europe). The fast developing countries are not immune concerning the accelerated transformation of societies and identities and the task to cope with this development.  As the main problem of neo-liberal globalization is the dissolution of identities and the exclusion of ever growing parts of the populace, that of the emerging tribal globalization the re-invention of age-old fixed identities, which is leading to order wars, what might be a solution?

    Based on the concept of the floating (Clausewitz) and developing (Hegel) balance and harmony (Confucius), we strongly advocate the position, that the West as well as the East is only able to hold on their order and values, if these are discursively balanced and harmonized by the contribution of all great civilizations of the earth. Although the liberal world had its undisputed advantages like the rise of the newly industrialized nations, the current developments are already indicating its end. To put it to the core: freedom as the basis of the liberal world order is turning into oppression or civil wars without equality– just in the name of freedom. Whereas in the 20th century the colonized civilizations had to learn to live with the victorious West, in the twenty-first century the civilizations of the earth finally have to learn to live with one another. This task requires a floating balance (Clausewitz) between freedom and equality, a kind of harmony (Confucius: difference with unity and unity with difference) within societies and between states.

    Image Credit: WikiImages from Pixabay