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The Holocaust and the European Philosophical Tradition

Emanuel L. Paparella, Ph.D.

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I am quite sure that the European crisis has its roots in a mistaken rationalism”–Edmund Husserl, University of Prague, 1935)

Modern Western Civilization presents us with a Janus-like face: On one side Renaissance Humanism which begins in Italy in the 14th century with Petrarch, on the other side Enlightenment Rationalism which begins in France in the 17th century with Descartes.

After Descartes, there is a dangerous tendency to separate the two cultural phenomena and consider Humanism either anachronistic, or superseded. The inevitable result has been sheer confusion in the area of cultural identity; consequently, at this critical juncture of the new polity called European Union, there is talk of a “democratic deficit,” that democracy that is integral part of Western Civilization.

We are in urgent need of cultural guides to show us how to better harmonize the two above mentioned phenomena. One such guide is Emmanuel Lévinas’ humanistic philosophy. In as much as it challenges the Western rationalistic philosophical tradition, it is extremely important for the emergence of a renewed European cultural identity. It explores in depth the threats to the authentic cultural identity of Europe, how modalities of thinking powerfully affect other ideas and shape a whole cultural milieu, sometimes with less than desirable consequences.

A few background biographical details may be useful to better understand Lévinas. He was born in Lithuania in 1902. In 1923 he moves to Strasbourg to study under Husserl and writes a doctoral dissertation on his philosophy. There, he also comes in contact with Heidegger’s philosophy. The dissertation on Husserl’s phenomenology gets published in France in 1930 and reveals that, even at this early stage, Lévinas is beginning to take his distance from Heidegger. He enlisted in the French army, was captured in 1940 and spent the remaining five years of the war in two prisoner-of-war camps.

Upon being liberated he returns to Lithuania and finds-out that his parents and siblings had been killed by the Nazis, while his wife, whom he had left behind in Paris, had survived thanks to the help of French nuns who hid her. He became a teacher and administrator in an institute for Jewish education in Paris (l’alliance Uneversel Juif); there he begins to study traditional Jewish texts under the directorship of the Talmudic sage Mordechai Shoshani to whom the Nobel laureate for peace Elie Wiesel (who also studied with him) devotes a chapter in Legends of Our Time.

In 1961 Lévinas defends the first of his two major philosophical works (Totality and Infinity) before the philosophy faculty of the Sorbonne becoming a professor of philosophy. His second major work bears the title of Otherwise than Being or Beyond Essence.

Those are the basic events that dramatically change Lèvinas’ thinking. Prior to World War II he had merely criticized elements of 20th century Western thought; afterward he begins to attack the whole European philosophical tradition, especially its culmination in Heidegger’s thought, for what he considers its indifference to the ethical and its “totalizing of the other.” He begins to indict western philosophers in general for an uncritical reliance on vast concepts, such as Hegel’s “Spirit,” or Heidegger’s “Being,” which assimilate countless individuals to rational processes, thus negating their individuality.

To be sure Kierkegaard had also criticized this Hegelian tendency, countering it with his existentialist philosophy. Those who understood his critique only too well, promptly proceeded to relegate his thought to the theological within a false dichotomy (shown absurd by Thomas Aquinas way back in the 13th century) of philosophy/theology, thus insuring that Kierkegaard would never be as influential as a Hegel or a Heidegger.

In any case, Lévinas too argues that this taken-for-granted totalizing mode of doing philosophy in the West denies the face-to-face reality in which we—philosophers included—interact with persons different from ourselves. He argues that this “face-to-face” realm is not the same thing as the realm of abstract concepts. It possesses its own texture which is primarily an ethical one.

In this domain we are challenged by “the otherness of the other person.” It is this “otherness,” which is an integral characteristic of human life, but the Western philosophical tradition has overlooked and even negated it, thus contributing to the dehumanization of Man.

Lévinas’ life and thinking were deeply affected by the trauma of the Nazi genocide, better known as the Holocaust. But what is unique about his thinking is that it refuses to make those monstrous events its core subject matter. In other words, one cannot easily insert Levinas within the tradition of confessional writers. As Derrida, who admired Lévinas’ philosophy, aptly expressed it once: the danger of naming our monstrosities is that they become our pets. That is to say, Levinas refuses to name the monsters lest they become our familiar pets. Even words fail at times vis a vis unmentionable monstrosities.

Lévinas’ writings provide no extensive discussion of the Holocaust itself; therefore, the assumption, on the part of those who were thinking and writing on it, has often been that Lévinas could not be considered a valid source of philosophical insight into this dark period of human history. But that is an erroneous assumption, just as invalid as the assumption that he unreservedly admired Heidegger’s philosophy because he happened to have translated it into French. As a matter of fact, Lévinas’ thinking is a reaction to the Holocaust by the mere fact that it asks the crucial question: What does it mean to be a human being?

Were one to encapsulate the whole of Lévinas’ philosophy in two succinct words, they would be “being human.” This philosophy insists throughout that an extreme, unbalanced rationality devoid of imagination, feelings, senses and spirit, unconcerned with the ethical dimensions of life, is the equivalent to a refusal to be human, to allowing oneself to become a monster.

A little personal anecdote may be illustrative here: many years ago I took a course on Heidegger with a professor who was a staunch admirer of his philosophy. The students were made to read Being and Time on which the professor in question would offer in class brilliant comments and interpretations. Not once during the entire duration of the course was it ever mentioned that Heidegger, for a short while, had joined the Nazi party and had heard echoes of “the voice of Being” in the speeches of Hitler; somehow that particular existential detail was not considered essential by the professor for any valid appraisal of the ponderous rational scheme of Being and Time.

I wrote a paper where this existential fact was mentioned and reflected upon. I received a C- for it. The comments of the professor chided me for straying from the concerns of Heidegger’s philosophy which had nothing to do with his private life and beliefs. In hindsight, that academic event of my life proved to be my first serious existential encounter with modern Western rationalism and its dichotomy intellect/life. It eventually led me to discover Vico and Lévinas.

Lévinas’ attack on what he considers negative elements of the Western philosophical tradition begins with analyses of the philosophical roots from which sprout the extreme individualism of modern times, and the reaction to it, extreme nationalism. Not unlike Vico in the 18th century, he individuates such a root in the Cartesian ego, an autonomous center of consciousness which in modern philosophy has assumed the function of a paradigm for thinking about human beings. Lévinas does not deny this world-constituting ego, rather he leads it to the discovery of an ethical core within itself; which is to say, he uncovers another root growing within the first root which he calls the “self.”

The conundrum seems to be this: if it is true that the ego does the conceptual work of philosophy by announcing what there really is in the world, how can this ego then acknowledge the essentially ethical “self” which lives within itself? Somehow a bridge has to be found between this limitless power and freedom of the independent intellect, and the particular concrete ethical obligations to another person. For, this ethical self, unlike the ego, finds itself caught up with the welfare of the other prior to a conscious, rational decision, in a recognition, even when unwilled, of his/her humanity.

Indeed this ethical capacity seems to come from another place than our rational powers of analysis evidenced within the Cartesian ego. Even if we grant that such an ego is adequate in identifying the truths of philosophy, it somehow remains unable to acknowledge a domain where there is no choosing of the connection with the other; in fact the other way around may apply: the other chooses me, one is “already responsible” for the other prior to any rational analysis.

And here is the philosophical paradox: Lévinas’ task becomes that of using rationality to take the Cartesian ego beyond rationality, somewhat similar to what Vico does with his concepts of fantasia, which for him precedes rational reason, and the concept of Providence who guides human events and is both immanent within history but also transcendent. Which is to say, the rational ego has to be brought to recognize a sort of enigmatic “ethical” truth which Lévinas calls “pre-originary,” i.e., arising outside, prior to the usual time-line of the reflective ego.

In attempting this operation, Lévinas will proffer statements such as: ethics is “older” than philosophy, it is “first philosophy,” on the scene before the arrival of rational philosophical thinking; something ingrained in being human. Within purely classical categories, that may be equivalent to the Socratic preoccupation with dying well by living a life of integrity and devotion to truth, as exemplified in Plato’s Apology. It is this ancient voice of goodness, which even Vico’s pre-historical “bestioni” possess to a degree, a voice often overlooked by rationalist philosophers, but powerfully present in Talmudic texts, that Lévinas finds strangely silent in the modern Western philosophical tradition.

In mytho-poetic language, it’s as if Lévinas were to come face-to-face with the goddess Europa, as she is being abducted by a black bull (Zeus in disguise), to journey to another shore, there to assume a different persona, and he were to ask her, “Europa quo vadis?” after warning her to remember her original identity: “nosce te ipsum”; which is to say, go back to the future and know yourself holistically: know your Greco-Roman origins, yes, but also the Biblical tradition (the foundation for Christianity), the Christian heritage, the Humanistic synthesis of Graeco-Roman and Christian civilizations, Celtic and Germanic cultures with their ideas of freedom, the universalizing Enlightenment rooted in the democratic-scientific tradition born in ancient Greece, the Islamic influences. Voltaire and Descartes yes, but Vico and Novalis too are part of your identity. Your unity will be a chimera if it is only a unity of a bank and neglects its spiritual elements.

Undoubtedly this hermeneutics, or re-interpretation of the Cartesian ego, placing at its core an non-refusable responsibility for the other without granting the ego any time to think it over and choose, so to speak, challenges some of the most basic assumptions of modern, and in some way classical, rationalistic philosophy. Not since the times of Mamonides in the 13th century had a Jew dared such a fundamental challenge from within the Western philosophical tradition. It is the challenge of Paul to Greek culture revisited. For indeed Lévinas is saying nothing short of this: the knowing ego does not exhaust what it means to be human. Some have called his philosophy one of “ethical subjectivity,” as a way of dismissing it as the raving of a lunatic, just as the ancient Greeks dismissed Paul in the agora. For the serious reader, however, it is rather a re-definition of subjectivity face to face with a totalizing kind of Cartesian reflection.

While Lévinas does not write directly about the Holocaust, other thinkers, who influenced Lévinas, were nevertheless reflecting upon the philosophical implications of this dark event of human history. One such was Berel Lang who wrote an essay titled “Genocide and Kant’s Enlightenment,” which appeared in his Act and Idea in the Nazi Genocide. In this essay Lang uncovers certain lines of affinity between some classical aspects of Enlightenment thought, and the Nazi genocide. His conclusion is that there are two important aspects of the Enlightenment that formed the intellectual heritage, which needed to be in place, for genocide to occur in the heart of civilized Europe: namely, the universalization of rational ideals, and the redefinition of the individual human being in terms of its possessing or not such a universal rationality. The genocide, Lang argues, was aimed at those groups who stuck to their own ancient pre-Enlightenment sources of particularistic identity, considered “irrational.” Hence the racial laws and racial exclusion were expression of ingrained Enlightenment prejudices. Which is to say, the Enlightenment sheds light on everything except itself; it remains to be enlightened.

This powerful essay leads many cultural anthropologists comparing civilizations, to begin to wonder: which, in the final analysis, is more obscurantist: religious fanaticism and fundamentalism, or a so called “enlightened” era throwing out the window the baby with the bathwater and arrogantly refusing any suggestion that it ought to enlighten itself, and not with its own light?

This conjures up that terrible face to face encounter of Dante with the poet Bertrand Del Bornio in a cave in hell doing “light to himself” with its own decapitated head. There we have reason eating its own tail; internal logical thinking and assuming the grammar of lunacy. I dare say that such a question has not been satisfactorily answered yet. In that question lies the challenge of Lévinas’ philosophy: in its displacing of the centrality of Cartesian thinking within modernity, in order to re-center it around ethics: the face-to-face encounter with another human being which is always hopeful unless it occurs in hell.

Everything we have discussed above begs this particular question: is Lévinas’ challenge to the Western philosophical tradition philosophically tenable? To answer the question adequately we need to be first aware that Emmanuel Lévinas, as well as Hermann Cohen and Franz Rosenzweig (the author of Echoes from the Holocaust: Philosophical Reflections in a Dark Time, 1988), are representative of learned European Jews with great familiarity with the texts of both the Jewish and the Western philosophical tradition. They challenge the latter exactly because they are so knowledgeable in both. Lévinas is fully capable of confronting the intellectual traps of those rationalists who would relegate him to the sphere of theology.

To the contrary, he insisted on writing in both spheres and claimed that Jewish religious textuality contains hitherto unexplored philosophical insights. For this is a tradition which puts great emphasis on interpersonal, social and familial relationships; phenomena not contemplated in traditional Western philosophy. Which is to say, the challenge is to Western philosophy’s totalizing pretense, beginning with Plato’s times, that it can gather everything up in one synchronic whole. It is that challenge that irritates control freaks, thought policemen, rationalists and mysologists galore. It goes a long way in explaining their attempt to relegate Lévinas’ philosophy to the sphere of the merely mystical.

Finally, let us briefly examine how Lévinas develops this fundamental challenge to Western rationalism. He names both the texts of Jewish tradition and philosophical discourse “the said,” while calling the living activity of interpretative struggle (its hermeneutics) with the texts, and the self which suffers for the other, “the saying.”

The said always tries to capture the saying, which may partly explain the ancient grudge of Plato towards poets (see Plato’s Republic, book X, on Homer). In any case, it is the saying which launches the said and puts it into circulation. The saying echoes outside of space and time destabilizing the comfortable, rationally secure positions rationalists take up in the said, in conceptual truths (thought to be universal and eternal), in a secure totalizing kind of knowledge.

Yet it is this very destabilizing process that injects the ethical outward-directness into the said. Lévinas will often contrasts the saying’s vulnerable openness to the other (which he calls “being ex-posed) with the said’s relative security (which he calls “exposition”). He asserts moreover, that there is a rich unexplored relationship between the way we are “ex-posed” in ethics, and the life “exposition” we use to analyze and order the world.

Indeed, this is a new, essentially Jewish, philosophical reflection which places into question the claim to totalizing completeness, by an appeal to the priority of ethics. It insists that any person that confronts me, needs to be placed outside the totalizing categories seeking to reduce her/him to an aspect of a rational system. Basically, what Lévinas is doing is relocating our dangerous ability to deny others their legitimate sphere of difference; an ability which is capable of destroying our own humanity.

This is nothing short than the core struggle for the achievement of moral humanity which was also the root ethical aim of Vico’s New Science. Like Vico, Lévinas shows us the way to keep the benefits of universal Enlightenment ethics while avoiding its perils. For, his ethics is not based on a totalizing sort of universalism, but on the particular concrete needs and demands of each unique individual, every “other’ that I meet within time and space. Every time I meet the other, she/he constitutes an ethical challenge to my self, a challenge as to who I am as a human being.

This kind of philosophy is a challenge to each one of us to go beyond nostalgic returns to Greek classicism, as important at that may be, in the understanding of Western Civilization; to establish intellectual-background-assumptions which are different from those of the Enlightenment; to search for urgently needed new cultural paradigms, new ways of thinking appealing to the priority of ethics and the importance of the particular as a category of thought, a place in thought wherein genocide and hatred of the other becomes inconceivable; in short to prepare new wineskins for the new wine which is a “Novantiqua Europa.”

 

P.S. This essay, in a slightly modified form has appeared in Ovi magazine some seven years ago and will be represented in an up-coming symposium meeting by the same.

Professor Paparella has earned a Ph.D. in Italian Humanism, with a dissertation on the philosopher of history Giambattista Vico, from Yale University. He is a scholar interested in current relevant philosophical, political and cultural issues; the author of numerous essays and books on the EU cultural identity among which A New Europe in search of its Soul, and Europa: An Idea and a Journey. Presently he teaches philosophy and humanities at Barry University, Miami, Florida. He is a prolific writer and has written hundreds of essays for both traditional academic and on-line magazines among which Metanexus and Ovi. One of his current works in progress is a book dealing with the issue of cultural identity within the phenomenon of “the neo-immigrant” exhibited by an international global economy strong on positivism and utilitarianism and weak on humanism and ideals.

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From Intellectual Powerhouse to Playing Second Fiddle

Dr. Arshad M. Khan

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A multi-ethnic, multi-religious culture built Spain into an intellectual powerhouse so much so that after the reconquesta scholars from various parts of Europe flocked there to translate the scientific and philosophical works from classical Arabic into Latin triggering the European renaissance. 

But soon there were other changes.  The Holy Office of the Inquisition was born.  Muslim dress, Arab names and the Arabic language were outlawed.  A new inferior class of people emerged – Moriscos.  They were Muslims who had converted to Catholicism under threat, usually of exile and loss of property.  Many of course continued to practice Islam in secret. 

Discrimination and mistreatment led to Morisco rebellions which were crushed.  Eventually they were forced into internal exile to the northern provinces of Extremadura, La Mancha and New Castile where there was greater tolerance particularly in La Mancha. 

In Toledo, the area around the cathedral gained fame as an informal school of translators.  Often Morisco, these translators’ services were available to scholars or others requiring translation of Arabic texts.  It is here that the narrator of Cervantes’ epic Don Quixote of La Mancha finds a translator for an Arabic manuscript, a supposedly historical account of Don Quixote’s adventures.  The author of the fictional text is Cide Hamete Benengeli, a name that is clearly of a Morisco.  If Spain was busy making Moriscos a non-people, Cervantes was reminding them of their heritage.  

In 1492 when the last Arab Emirate (Grenada) was relinquished to Catholic Spain the treaty signed promised Muslims the right to their way of life in perpetuity.  Their Catholic Majesties Ferdinand II and Isabella I soon reneged on the deal.  Restrictions, internal exile, discrimination and forced conversions were the result.  But even the converted were not safe.  As Ottoman power expanded to the Mediterranean, Spain felt threatened.  Morisco loyalty became suspect and in the early 17th century they were expelled from Spain as were the Jews.  So ended 900 years of coexistence, fruitful and friendly that changed to suspicions and final expulsion under Catholic Spain.

And what of Spain?  Having lost its intellectual dynamism, it took its brand of intolerant Christianity to the Americas and added it to European diseases to which the people there had no immunity.  A devastated but Christianized population was the result.  Time and immigration have changed demographics.  A majority of Argentines for example have Italian ancestry; German influence in Chile which encouraged immigration from there in the 19th century is another example.  

Our own Ferdinand and Isabella composite resides in the White House with a good chance he will not next year.  Life will go on and people will continue to practice the religion of their birth or choice. 

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The 17+1 Framework between China and Europe

Giancarlo Elia Valori

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In March 2019, Chinese Prime Minister Li Keqiang made a long trip to Eastern Europe.

  The reference for that trip, full of bilateral meetings, was the one found in the Joint Declaration of the EU-China Summit of April 9, 2019.

 A document in which, as usual, some key points are stated: firstly, the Comprehensive Strategic Partnership, which reaffirms global strategic multilateralism, as well as “sustainable development” – whatever we may mean with this term – but in which, however, the EU reaffirms its One-China policy.

It also reaffirms support to the EU-China Cyber Task Force; the strengthening of the Addis Ababa Action Force; the funding to the joint migration agency; the will to achieve a global and inclusive economy; support to the Joint WTO Reform Group and further support to the G20; the joint action for the “Global Forum on Excess Steel Excess capacity”, as well as the reform of the international financial system and the review for the new IMF quotas; the “Paris Climate Agreement” and its Montreal Protocol; the Blue Partnership for the Oceans.

With regard to foreign policy – as if everything else were not-  reference is explicitly made to the support of both players, namely EU and China, for the 2015 nuclear JCPOA with Iran. Also the peace process in Afghanistan is mentioned, as well as Venezuela.

In this list of bilateral issues there is also the request for a peaceful and democratic solution for Kabul.

Not to mention – of course – the Law of the Sea and finally the situation in Myanmar.

 An encyclopedia of very important international topics, which are only proclaimed and mentioned as headings. But, as far as I know, not even in confidential talks they have gone beyond the good intentions with which, as we all know, the road to hell is paved.

In that Summit, tension could be easily perceived.

 China wanted to have the EU on its side, at a time of maximum trade tension with the United States, while the EU had increasing doubts about the extension – the so-called 17+1 Framework – of the Belt and Road Initiative to the Balkans and former Yugoslavia.

It should be recalled that Italy, Hungary, Greece and Portugal broke EU unity towards China at that time.

Was it just a signal to the EU? Or a well-considered choice based on the fact that the EU was a technocrat structure operating side by side with Member States – as Germany said – but did not replace them? We do not know yet.

What is certain, however, is that the Chinese seduction towards the Mediterranean and Eastern EU is based on two facts: the U.S. slow disengagement from the NATO EU pillar, regardless of its future president, and China’s awareness that it has to deal with an EU which is now a “paper tiger”.

Nevertheless, China carried out an even more practical operation, at least following the Confucian logic: the support for a Belt and Road network, namely the “16+1 Framework of cooperation with countries in Central and Eastern Europe” -which is celebrating its eight anniversary -to which Greece joined.

 The meeting about which we are talking took place in Dubrovnik in April 2019.

 The logic of the Chinese Framework is to be closely related with the “Three Seas Initiative” of 2016, an EU initiative in which China simply participated.

 As stated above, at the time Greece joined the group.

The Framework, however, had been created in Budapest in 2012 to foster cooperation between the (then) 16 European countries plus China, based on the new Chinese Silk Road and investment in infrastructure, with a view to  creating the China-Europe land and sea express line.

Besides Greece, the European countries participating in the Framework are the Czech Republic, Poland, Hungary, Albania, Bosnia-Herzegovina, Bulgaria, Croatia, Estonia, Lithuania, Romania, Serbia, Macedonia, Montenegro, Slovakia and Slovenia.

Among the current participants, 16 are EU Member States, five are members of the Euro area, four are candidates for participating in the single currency and one is even a potential EU Member State.

 From the geopolitical viewpoint, China has built an ad hoc format basically within the EU, a mechanism that minimizes the risks of crisis in the Eurozone, creates an autonomous area of interest for China and can even create a Chinese mainmise within the EU, which could also undermine its future development – if any.

 The Chinese consortium managing the operation is the China-Road and Bridge Corporation, a subsidiary of the China Communication Construction Company– a company included in the Fortune 500 list.

The Eastern European countries’ underlying idea was to use Chinese support to stimulate their development but, in a document of the Czech government, it is pointed out that the bilateral commitments are now scarcely honoured.

 This is due to the coronavirus and the ongoing financial crisis in European countries, as well as to an often high debt burden on the Chinese side.

The EU, however, has changed its political and economic approach towards China – rather quickly considering its normal standards.

 In January 2019, in fact, a paper was published by the Federation of German Industries (BDI), which defined China as a “systemic investor” and asked the EU to make its rules and regulations stricter in view of competing with China and protect its companies.

This was followed in March 2019 by a document from the European External Action Service, the Brussels-based structure that believes it is a secret service – often with comical results.

 The document told us it was necessary a) to strengthen relations with China, albeit carefully, in view of promoting common interests at global level; b) to control Chinese investment in the EU, on an equal footing (fat chance) and c) to push China towards a “sustainable” economy.

 A psycholinguist should still help us to investigate into the effects of the word “global” in the minds of current political leaders.

 The document also informed us that the EU should seek a more robust and, above all, mutual relationship at economic level.

 Finally, it was maintained- coincidentally – that the countries of the 17+1 Framework should operate in a homogeneous relationship with EU laws. We can rest assured they will do so.

 Then there was the same old story about “human rights” and the obvious “sustainable” development, not to mention climate change, China’s claims on the South China Sea which, we imagined, would be pursued with or without the EU “fine souls”, as well as the request for a connection between China and the EU in Eastern Europe – apart from the 17+1 Framework – which would be anyway pursued until China saw its interest, and finally the substantial repetition of the above stated China-EU agreement of 2019.

Just to avoid remaining in an imaginary world, we should recall here a very useful Machiavellian concept: “There is no avoiding war, it can only be postponed to the advantage of others”.

Not to mention that “States are not ruled and maintained with words”.

What is the solution to the dilemma? In all likelihood, the EU has had a very strong warning from the United States, and is trying to bridle, slow down and restrict its relations with China.

With reference to the 5G, a key issue for the United States, the European Commission has signalled a series of “necessary measures”.

 The EU document tells us that the 5G network is very important – just what we needed – and that the Union also supports competition and the global market. It then lists the European agencies that deal with it.

 Finally, the solution for the EU is to foster cybersecurity “through the diversity of suppliers when building the network”.

It should be recalled that Japan signed an agreement with the EU on the same issues in September 2019.

 Everything will be known, however, once the EU’s foreign investment screening mechanism has provided its results, considering that it was launched on April 10, 2019 and will be implemented by October 11, 2020.

It is connected to the Commission’s Communication “A New Industrial Strategy for Europe” which maintains that “we need a new way of doing business in Europe” and that this must “reflect our values and social market traditions”.

It also states that “our industrial strategy is entrepreneurial in spirit and action” but also that “scalability is fundamental in the digitalised economy” – and this is another key point for us.

 An essential topic, but left on the sidelines.

 Let us leave aside the other banalities and trivialities typical of the 1968 protesters newly converted to the market economy.

 Obviously the new Agency will have the following aims: to create a “cooperation mechanism between the European Commission and the Member States to exchange information” – as if it were not already in place – to enable the Commission to make an evaluation (obviously a non-mandatory one) to stop the operations concerning any foreign investment- albeit is not clear whether for SMEs or otherwise – to be authorized by the Member States to “comment” on foreign investment in the EU; to list a sequence – albeit not exhaustive –  of foreign investment sectors that could trigger an analysis by this very powerful organization: critical infrastructure and technology, critical inputs, access to personal data and finally guarantee of media pluralism – that has little to do with it, but “anything goes” and every little bit helps.

 That is all, so far.

In December 2015, China set up the People’s Liberation Army Strategic Support Force(PLASSF), the structure of the Chinese Armed Forces dealing with cyberwarfare, space warfare and electronic operations. Has the EU something similar?

 Obviously not. Furthermore, NATO has a cyber-defence policy, defined at the Wales Summit of September 2014 and at the Warsaw Summit of 2016. But it has no joint agency for cyber policy, which is not only defence, but also attack.

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Gas Without a Fight: Is Turkey Ready to Go to War for Resources in the Mediterranean?

Artyom Semyonov

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Active exploration of gas deposits in the Eastern Mediterranean has boosted the region’s importance for the local powers. Most European states depend on imports of energy resources, which means that taking hold of new gas sources is an important element for strengthening their energy security and diversifying their sources of hydrocarbon supplies.

Currently, Greece, Cyprus, France, and Italy are among the main players that have divided up the known and future gas deposits in the Mediterranean among themselves. All these states are EU members. We should add that other EU states also indirectly benefit from new resources, even if they do not have immediate access to gas deposits. They will, however, gain an opportunity to diversify their gas imports and distribute their hydrocarbon dependency among a greater number of suppliers.

The discovery of a new treasure trove of hydrocarbons often produces not only profits, but also additional problems since natural resources frequently turn into a source of conflict. The case of the Eastern Mediterranean is no exception, as another power has staked its claim to a share of the region’s resources, a power that had officially received no piece of the gas “pie” that the European states had divided up among themselves. This power is Turkey, which has decided to actively explore the gas deposits in the Eastern Mediterranean and has also visibly increased its military presence in the region. Over the last few months, Turkish and Greek warships have been involved in several dangerous incidents, with both parties declaring their readiness to open fire at a pinch. Ankara has also warned that it would “not back down” in a potential confrontation. Like Greece, Turkey has already held military manoeuvres in the region.

Turkey’s Motives

Why does Turkey need the gas deposits of the Mediterranean? Today, Ankara is forced to import most of the gas it needs. According to 2016 data, imported gas accounts for 99 per cent of Turkey’s total gas consumption. Most of this gas (over 50 per cent) is purchased from Russia, with Iran, Azerbaijan, Algeria, and Nigeria being among Turkey’s other important suppliers. Multibillion natural resource purchases are a heavy burden on Turkey’s struggling economy. Its GDP has been stagnating since 2017, with a growth of just 0.877 per cent in 2019, compared to over 7 per cent two years ago . These negative trends have been exacerbated by the coronavirus pandemic. It has been a particularly painful time for Turkey, as the country has had to deal with the consequences of the lockdown, the partial suspension of economic activities and a sharp drop in tourist flows, which have always been an important source of revenues for Ankara. The timing of the shortened 2020 holiday season could not have been worse for Turkey. According to official data from the Turkish government, by June 2020, Turkey’s GDP had dropped by 9.9 per cent compared with the previous quarter.

It is extremely important under such circumstances that Turkey finds new energy sources: the gas deposits in the Mediterranean will lift the overwhelming burden on the country’s budget and give its weakened economy room to breathe. In such a situation, decreasing dependence on gas imports could be posited as the short-term goal. In the long term, Turkey intends to become a net gas exporter, which will require huge gas deposits, including those outside the Mediterranean.

Fighting for resources fits well into Recep Erdogan’s “neo-Ottoman” foreign policy concept that envisions a Turkey that is more willing to engage in confrontation with Western powers. Additionally, the “neo-Ottoman doctrine” entails bolstering Turkey’s regional influence—and gaining new resources in the Mediterranean fits well within this task.

International Legal Conflicts within the Dispute

Ankara’s problem is that the formal provisions of the law of the sea do not allow Turkey to explore and develop potential and known gas deposits in the Eastern Mediterranean. The situation, however, is complicated by the fact that the law of the sea, like any other international legal norms, has understandable problems in terms of compliance. Additionally, the provisions of the law of the sea are very complex, and different states frequently interpret them differently, which is true for both Turkey and Greece. For instance, Turkey is actively exploring gas deposits in the Aegean Sea, although legally it does not have the right to do this: under the law of the sea, virtually all of the Aegean Sea belongs to Greece’s exclusive economic zone due to a chain of Greek islands that are closer to Turkey’s coasts than to continental Greece itself. Ankara, however, insists that the islands should not be taken into account when determining exclusive economic zones, which has created the first international legal conflict in the dispute.

The second conflict pertains to another stretch of the Mediterranean between Italy and Libya. Turkey has staked its claim to this stretch, citing its agreement with Libya’s Government of National Accord. The problem is that the GNA does not control all of Libya’s territory, which could put a question mark over the government’s legitimacy. On the other hand, the GNA enjoys international recognition, a fact that Turkey repeatedly stresses.

Another case is connected with gas deposits closer to the coasts of Cyprus. Turkey does not recognize Cyprus; it only recognizes the Turkish Republic of Northern Cyprus (it is the only country to do so). Consequently, Ankara views exploring and developing gas deposits in the Exclusive Economic Zone of Cyprus as a violation of Turkey’s rights. In the meantime, the colossal Calypso gas deposit that was discovered off the coast of Cyprus in 2018 is one of the main bones of contention in the present energy dispute.

The Role of the European Union and Individual European Stakeholders

From the very outset, Brussels supported Greece and condemned Ankara’s aggressive actions. However, the European Union is not entirely homogeneous in its attitude to the dispute. Firstly, some of its members are locked in a confrontation with Turkey, such as Greece and Cyprus, and their stance in unequivocal. There are stakeholder states, such as France and Italy, two European Mediterranean powers that also have an interest in the region’s gas deposits. Their oil and gas companies, France’s Total, and Italy’s Eni, have already bought shares in the discovered Mediterranean gas reserves and made relevant arrangements with Athens and Nicosia. In the standoff between Greece and Turkey, Paris and Rome are solidly behind Greece. Moreover, France has not limited itself to rhetoric, and has sent warships to the Eastern Mediterranean, thus demonstrating its willingness to support the Hellenic Navy in a critical situation. This is a particularly important step, since it entails a radical shift in the military balance of power within the dispute.

Out of all the EU member states, particular mention should be made of Germany, which has a special connection with Turkey and currently holds the presidency of the Council of the European Union. Tellingly, Berlin also sided with Greece, although, unlike France, it has been far more restrained in its conduct. Germany did not send its Navy to the region. Berlin’s principal message is the need for dialogue between the opposing parties and a détente in the conflict. This is Germany’s typical foreign policy stance since it prefers to avoid exerting pressure by force. Additionally, Germany has no additional incentives within the dispute since it stakes no claim to the resources of the Mediterranean.

As for the European Union in general, the overall support for Greece is easy to explain. Brussels proceeds from the official provisions of the law of the sea and, unlike Turkey, it recognizes Cyprus and, consequently, the right of Athens and Nicosia to the gas deposits. In the long term, this new source of gas could help stabilize the European Union and serve as a safety net in the event of a crisis. It was not that long ago that the global financial crisis and the subsequent Eurozone troubles, which hit Greece especially hard, almost resulted in Athens defaulting and withdrawing from the European Union—a fact that could have set a very dangerous precedent and entailed a chain reaction in other Eurozone states with major financial woes (such as Italy). With this is mind, European politicians may very well count on the fact that the revenues from developing the gas fields will help keep the Greek economy on an even keel and insure both Athens and Brussels against possible new economic shocks. We should keep in mind here that the European Union had to establish a financial aid programme and spend significant funds to save Greece from bankruptcy.

Additionally, as we have already mentioned, the new source of gas will allow many EU countries to diversify their energy suppliers and thus to boost their energy security.

How Likely is the Dispute to Turn into a “Hot” Conflict?

Despite several critical incidents, an open conflict over the gas deposits in the Eastern Mediterranean is not particularly likely, mostly due to the forces being unequal. Turkey has found itself almost completely isolated, and the only agreement Ankara can rely on has been achieved with Libya’s unstable Government of National Accord. On the other side, there is an entire coalition of states, with Greece and France having already held joint military exercises.

France’s military intervention radically changes the balance of power. Turkey’s Navy is larger and stronger than Greece’s (149 warships vs. 116, according to the Global Firepower Index), but significantly smaller than that of France (180 warships). However, it is not only a matter of how many warships each side has. What is important here is their quality: for instance, France has four aircraft carriers, while Turkey has none.

The European Union’s general support for Greece is also important. The idea of imposing sanctions against Turkey was evoked at the most recent EU Foreign Ministers Meeting. Financial penalties could have a major effect on Turkey, given that the European Union is Ankara’s principal trade partner, accounting for 42.4 per cent of its exports and 32.3 per cent of its imports. In such a situation, trade sanctions may prove very painful for Turkey, especially given its stagnating economy and the significant losses it has suffered as a result of the coronavirus pandemic.

Additionally, the scope of the European Union’s non-military leverage against Turkey is not confined to economic sanctions. In the event of an open conflict between Athens and Ankara, Brussels can strip Turkey of its current benefits in trading with European states. In particular, the question of excluding Turkey from the EU Customs Union may appear on Brussels’ agenda. Additionally, the European Union could take Turkey’s potential EU membership off the table forever and strike Ankara from the list of candidates.

Still, we should not discount the serious obstacles in the way of Brussels imposing sanctions against Turkey and using other measures to apply pressure on Ankara. One such obstacle is Ankara’s geopolitical significance for Washington. Despite all the recent complications in their relations, Turkey remains one of the key U.S. allies in the region and a NATO stronghold in the Middle East.

As for Turkey itself, a “hot” conflict could prove detrimental to the country in several ways at once. First, given the unequal military power, it is extremely unlikely that Turkey would emerge victorious from such a conflict. Second, a war will undermine Turkey’s global standing and its membership in international organizations. Third, Turkey cannot afford in its current economic state to either actively build up its military power (even though its authorities claim the opposite and have announced significant increases in the naval budget, with the construction on aircraft carriers being top of the spending list) or bear the burden of possible sanctions which, given the country’s many connections with the European Union, could prove very painful.

The rhetoric of the Turkish leadership is highly belligerent rhetoric, yet Ankara is very well aware of the real consequences of breaking up with Europe and starting an open conflict with a country that is a member of both the European Union and NATO. It is possible that, instead of instigating a “hot” conflict, Turkey could attempt to use its own instruments of applying non-military pressure, such as the huge number of refugees present on Turkish territory. Since 2016, Brussels and Ankara have had a refugee agreement in place. However, Recep Erdogan has already demonstrated in the past that he is capable of suspending this agreement and “cracking open” the door to Europe for migrants, which would set new crises in motion at the borders to the European Union.

Does the Gas Dispute in the Mediterranean Affect Russia?

Special attention should be paid here to the possible prospects for Russia in the ongoing dispute. Naturally, Russia has a very tangential relation to the confrontation in the Mediterranean, although the outcome of this confrontation may be important for Moscow.

On the one hand, Russia can hardly profit from Turkey gaining its own major sources of gas. Currently, Moscow is the main supplier of gas to the Turkish market. Undoubtedly, Russia is interested in preserving this status quo. The recent launch of the Turkish Stream confirms that Moscow intends to maintain its dominant standing in the Turkish energy resources market.

On the other hand, a new source of gas for European countries could shake Russia’s position in the even more important European market. It is no secret that the EU countries are attempting to diversify their resource suppliers for greater energy security. However, abandoning Russian gas is very difficult since a gas pipeline infrastructure has already been created in Europe, making Russian gas relatively inexpensive. Much will depend on whether Greece, Cyprus, and Israel will succeed in jointly building the EastMed gas pipeline meant to deliver gas from the Eastern Mediterranean to Greece. Theoretically, EastMed could be extended to other European states. It currently has a design capacity of 10 billion cubic metres, which may be increased by tapping the currently unexplored resources of the Eastern Mediterranean. This is a very ambitious and expensive project, but if it does materialize, it could change the situation in the European gas market, since pricewise, it could compete with cheap Russian gas. If there is no pipeline running from the Mediterranean, Mediterranean gas will have a hard time pushing Russia aside in the European market: without the gas pipeline, gas will be shipped as liquefied natural gas (LNG), which will significantly increase its price and make it far less attractive to European countries.

From our partner RIAC

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