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Levinas on the Enlightenment and the European Ethical Tradition

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Clearly the title Europe designates the unity of a spiritual life and creative activity–no matter how inimical the European nations may be toward each other, still they have a special inner affinity of spirit that permeates all of them and transcends their national differences… There is an innate entelechy that thoroughly controls the changes in the European image and directs it toward an ideal image of life and of being. The spirited telos of the European in which is included the particular telos of separate nations and individual persons, has an infinity; it is an infinite idea toward which in secret the collective spiritual becoming, so to speak, strives.”   –Edmund Husserl

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there is a dangerous tendency to separate the two cultural phenomena and consider Humanism either anachronistic, or superseded.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 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. As Derrida, who admired Lévinas’ philosophy, aptly expressed it once: the danger of naming our monstrosities is that they become our pets. 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.

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 line of thought 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 Rosenweig (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 “exposed” 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.”

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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Has The European Integration Process Reached A Dead End?

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As part of the Geneva Lecture Series concepted and conducted by prof. Anis H. Bajrektarevic, President of the Republic of Austria Dr. Heinz Ficher (2004-16) and current Co-chair of the Vienna-based Ban Kimoon Centre for Global Citizens centered his two-hour long mesmerizing talk on Europe and its future prospects. University scholars and diplomats based in Geneva and beyond enjoyed the first hand insights in the very history of Europe and ist integrations since the end of the WWII.

Excellency Fischer elaborated on the important historic moments that forged today’s relations between member states of the EU and pointed out the weaknesses and challenges that the European continent will have to face in order to not reach a dead end in terms of the so-valued integration process.

Dr. Fischer introduced the topic by asking whether we have learned from our previous mistakes. According to him, we did learn from history. However, he believes that “after one or two generations, lessons of history start to fade away and get lost again [and that] we must keep that in mind to avoid dead end”.

Going back to World War II (WW2), the well-known European diplomat reminded us how Germany’s defeat changed the global balance of power, especially with the US and the USSR emerging as the two superpowers. The year 1945 has also been a crucial in the history of Austria, which reborn and reconstructed as an independent state in April 1945.

The end of WW2 left Europe with many questions; how to restore Germany? How to rebuild Europe? How to establish and protect peace and avoid mistakes that have been done after WW1? After the traumatizing events that happened during the war, peace “had a very high value and was a great priority almost worldwide”. Heinz Fischer remarks that “economic and politic cooperation between France, Germany, Italy and other European countries was the best way to retain and reduce nationalistic egoism and link the economist in a way that war cannot be an option to solve problems anymore as it happened so many times before”. However, we should not forget that, at the same time, the tension between Stalin and the western world on the other side was growing.

The Ban Ki-moon Center Co-chair continued by talking about the Cold War and describing the first steps towards the European Union that we know today.

“The US officials urged (western) Germany to take full responsibility for the development in their country and for good cooperation with other democracies. The next importation step was the announcement of the so-called Marshall plan for Europe. [It] was originally designed for the whole Europe but got rejected by countries under soviet dominance. Austria government was in a difficult situation because the eastern part of the country was, in that time, in the soviet occupation zone and, nevertheless, Austria joined the Marshall plan under heavy critics from its Communist party and Soviet officials.

[The] first peak of Cold War was the blockade of Berlin in 1948 and the foundation of NATO in 1949, which consequently made European integration faster and stronger.”

Nonetheless, Europe was still divided between the East and the West. It was only when Stalin died in 1953, that the beginning of a new era with a more collective leadership started. Fischer believes that his death was an important element for successful negotiations about the Austrian state treaty in April because the new leaders in Moscow wanted to demonstrate that they were ready for substantial negotiations and for compromises.

Adding to that, two years later, the Treaty of Rome was signed in March 1957, creating the European Economic Community (EEC) between Western Germany, Belgium, France, Italy, Luxembourg and the Netherlands. This accelerated further political integration.

By early 1960s, about 30% of the Old continent was gathered in the EEC – like-minded democracies, neighboring states of a growing politico-economic influence with good preconditions to strengthen and deepen such cooperation. The EEC was successful and attractive. Naturally, the decision-making of the Six was far easier than in today’s Union.

The step from the EEC to the EU was the basis for a better coordinated foreign policy, a precondition for the introduction of the euro currency and it strengthened the role of the European parliament. It was very attractive to join the EU as the union formulated strict conditions and admissions procedures for membership in the club.

In 1989, after the fall of the Berlin wall, Austria, Finland, Sweden and Norway, four democratic countries with good economic performance, applied for the EU. On January 1995, all of them, excepted Norway, became member of the EU. Then, in 2004, the number of member states jumped from 15 to 25 and soon after 27, etc. These years were the best moments in the European integration process but it was also a turning point, the number of diverging interests was enlarging and it was growing parallel to the number of members. As EU became more and more the voice of Europe, it also brought more and more difficulties in terms of decision making.

Eastern countries were united in their anti-Communist and anti-Russian feelings however in other fields of politics they were more and more not united with each other and the rest of Europe. But the question remained: what was the reason for that development?

Dr. Fischer observed that the national identity of new democracies from the 90s, those that were under soviet dominance, had been brutally suppressed during soviet supremacy and their so-called internationalism was not a genuine development, it had been enforced and, soon after the collapse of European communism and the dissolution of Russia pact, these countries showed that they were fed up with internationalism even European internationalism and nationalism saw a powerful renaissance. With this background, populistic nationalism in some countries, but not all the eastern European countries, became step by step stronger than European thinking and European solidarity.

While growing nationalism is one big obstacle, for the European cooperation and integration, the necessity of consensus in the constitution of the European union in many fields of European policy is another big problem. Consensus is, indeed, recommendable and necessary for very far-reaching decisions with long time consequences. However, too many necessities for consensus are poison for a coherent European policy, the more consensus is necessary, the bigger is the role of national interests and the bigger the role of national interests is the more we have a union with injured wings and the more it is difficult to compete with the other big powers in the world.

Since decades we can observe new developments dimensions and challenges of ecological environmental policy, the figures of climate change and global warming speak a very clear language on global level but also in Europe we have a lot to do in these fields. The Paris climate agreement set the goal of keeping global warming below 2 degrees but the question remains whether we will reach this goal and whether this will be enough to prevent further catastrophes such as biodiversity losses, glacier melting, intensified western conditions, etc. The EU is more and more trying to promote climate-friendly policies. It is indeed trying to reach progress and to mobilize the member countries on this field, they know that this must be a priority. Former President Fischer added that, in the last couple of years, China took more and more the lead in green and renewable energy whereas Trump administration withdraw from Paris agreement. However, the fact that Biden promised to re-enter Paris accord and put effort into fighting climate changes leads to careful optimism.

On the other hand, Excellency Fischer pointed out that the issue of forced migrations should not be forgotten. He added that this represent a huge global problem which the EU cannot solve alone and, even though nobody is expecting them to, they should be ready to contribute to a solution and to do their part. The number of refugees at the border of Europe between 2014 and 2015 increased rapidly to 1,3 million asylum seekers and this caused a lot of problems, troubles, hostilities and a wave of population and nationalism.

Observing the policies in some European countries and Austria is not an exception, the problem is not so much, some governments can solve the issue but the problem is whether they want to solve it.

In the meantime, the second wave has counted higher numbers than ever, we had time to place some coordination at EU level to fight jointly the virus. The Commission has made useful proposals in some areas such as cross-border commuting transport of goods, external borders purchase and distribution of vaccines. Also it tackled the international cooperation of comparable statistics and the strategic introduction of the next generation of EU recovery instrument amounting to 750 million euros which is linked to the next financial framework and the EU budget for the years 2021-2027. All being promising signs of a rapid reaction capacitation.

“The EU is facing challenging times. Cross-European cooperation has no alternative – it is today as fundamental as ever” – was the closing point of Heinz Fischer’s farsighted and comprehensive Geneva talk.

*President Hein Fischer answered the call of the Swiss UMEF University in Geneva on December 10th 2020, and gave this lecture under the auspices of so-called Geneva Lecture Series – Contemporary World of Geo-economics. Lecture series so far hosted former Secretary-General of the Paris-based OECD,current Rector of the Tokyo-based UN University, notable intellectuals such as prof. Ioannis Varoufakis and Nobel prize laureates. Some of the following guests are presidents and prime ministers of western countries, distingushed scholars as well as the chief executives of the important intergovernmental organisations.

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The projection of Turkish power in the Eastern Mediterranean

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The recent military conflict between Greece and Turkey over potential gas fields located in disputed waters is linked to a complex historical and political conflict between the two nations, so geographically close, but also culturally and politically distant. The superpowers have problems and alliances linked to the two countries, thus globalizing the conflict. Furthermore, all the countries concerned need the cooperation of Greece and Turkey in various fields such as the refugee crisis.

It is symptomatic of the changing nature of geopolitics, geoeconomics and the aftermath of Covid-19. The frictions reflect Turkey’s strategic rebalancing. The conflict in the eastern Mediterranean is mainly the result of a dispute between Turkey and Greece. Two aspects in particular of this balance of power form an explosive mixture in the Eastern Mediterranean, firstly the conflict stems from the fact that there are no agreed maritime borders between Turkey and Greece. The two countries contest their mutual claims on maritime territories and thus contest their respective rights to search for underwater energy resources in the eastern Mediterranean and the Aegean Sea.

Secondly, Turkish policy in the Middle East has helped lure other powers into maritime conflict.

The rift between Turkey and its eastern Mediterranean neighbors mainly affects Cyprus. While the Republic of Cyprus is internationally recognized as a sovereign state, the Turkish Republic of Northern Cyprus has only been recognized by Ankara since its establishment in 1974. And above all, it sees the southern part of the island as secessionist. Turkey has longstanding objections to exploration licenses Cyprus offers to international energy companies, including ENI and Total. These licenses are mainly concentrated in the south and southwest of the island. These zones are included in the exclusive economic zone claimed by Cyprus but which, according to Ankara, violates its continental shelf as well as the territorial waters belonging to.

International law currently offers few possibilities for resolving maritime complaints. The 1982 United Nations Convention on the Law of the Sea states that coastal nations are entitled to a 200 mile exclusive economic zone where they can claim the rights to fishing, mining and drilling. But shorter distances in the eastern Mediterranean force states to settle on a negotiated dividing line. Turkey’s position adds further complexity to these issues: Turkey is in fact not a signatory to the UN convention and defends a different interpretation of maritime rights, arguing that the waters adjacent to the Greek Cypriot administration remain an integral part of the continental shelf of Turkey.

The agreement of 27 November 2019 signed between Turkish President Recep Tayyip Erdogan and Libyan Prime Minister Fayez al-Sarraj defined a maritime border between the two signatories. The agreement was the most important signal of Turkey’s ambitions. The text delineates a 35-kilometer line that will form a maritime border from the southwestern coast of Turkey to the north of Libya, and crosses the areas claimed by Greece and Cyprus. It tilts the balance of power in the eastern Mediterranean in favor of Turkey. This disrupts the planned route of the 1,900-kilometer Eastern Mediterranean gas pipeline that would carry gas from Israel through Cyprus and Greece to southern Europe. Greece called on the United Nations Security Council and NATO to condemn Turkey’s maritime agreement and for this expelled the Libyan ambassador to Greece. Apparently, as a countermeasure to Turkey’s tactics, Israel, Cyprus and Greece have teamed up to carry out the Eastern Mediterranean pipeline.

It must be said that Ankara has the ambition to be an energy hub for Europe. The Turkish state wishes both to guarantee the Turkish Cypriots a share of future gas revenues and to free Turkey from its dependence on Russian gas supplies. Erdogan had sent his own drilling vessels into disputed waters north-east and west of Cyprus, as well as south of Kastellórizo.

Turkey fears it will be cut off from most of the Aegean Sea and therefore from major sea routes if Greece unilaterally expands its territorial waters and creates new areas of maritime jurisdiction. Erdogan responded by adopting a more assertive line with more aggressive rhetoric. The Turkish government says that as long as talks on maritime disputes are pending and Greece and the Republic of Cyprus continue to do research or drilling, Ankara will too. For their part i Greek officials say Turkey’s new policy is what has reignited the dispute and strained Ankara’s relations with its neighbors. Greeks are increasingly concerned about the safety of hundreds of islands that are very close to Turkey.

Whether it is Turkey or Greece, the two countries are using the migration issue to exert pressure. The situation on the Greek-Turkish borders in fact remains tense and very unstable; the current status quo in the region has all the hallmarks of a hybrid battle. Turkish officials and security forces push migrants to the neighboring country, often even helping them with illegitimate means. Meanwhile, the press and social media are fully used to shape public opinion in favor of interested parties. Propaganda in this context plays a vital role in this conflict. In addition, Ankara also uses its strategic position with the Bosphorus Strait and threatens to close the US Incirlik base to serve its interests.

Turkey has pursued an aggressive and expansive policy in its region for the past decade. This Turkish government approach is steeped in neo-Ottomanism and pan-Islamism. We find in this approach the ramifications of a much older school of Ottoman imperialist thought. The wave of bellicose maneuvers by the Turkish government can be attributed to the 2016 coup attempt, which gave the Erdogan government carte blanche to implement its long-sought power projection policy.

The government’s strategy to create a sense of successful foreign policy in the country, and thereby destroy most of the opposition parties, involves a discourse that emphasizes national interest. This vague but extremely useful term has had a paralyzing effect on the various opposition factions in the country, as they are unable to formulate a counter-narrative without risking being accused of lack of patrioticism. Very often the analysis of modern Turkey’s foreign policy as neo-Ottoman politics ends with the assertion that Erdogan and his party are nostalgic for the restoration of Ankara’s influence in the ancient regions of the Ottoman Empire.

If we take the example of Libya, one of Turkey’s goals in Libya is to completely control the country’s market and establish economic dependence on Turkey. It should be added that Turkey has signed two memoranda with LNG, one on military support and the other on demarcation at sea. Under the maritime border demarcation agreement, LNG has supported Turkey’s demands on part of the waters of Greece and Cyprus. Furthermore, Ankara intends to exploit any gas reserves on the Libyan coast. Indeed, in exchange for military support, Ankara imposed a treaty on Tripoli to take control of a significant portion of the country’s oil and gas wealth and forced LNG chief Fayez Sarraj to support its territorial claims in neighboring countries. This is a classic example of Turkish imperialist politics.

As a result, Recep Tayyip Erdoğan’s Turkey has engaged in the past two years in a remarkable series of geopolitical foreign interventions from Syria to Libya via Cyprus and more recently alongside Azerbaijan. Some have called it Erdogan’s “New Ottoman Empire” strategy. Yet a collapsing lira and a collapsing national economy threaten to unexpectedly put an end to its great geopolitical ambitions. To date, in 2020, the lira has fallen 34% against the US dollar and 70% over the past five years. While some believe it would increase Turkey’s exports of goods, what it does is expose the entire Turkish banking system and economy to a colossal debt explosion. It can also be noted that at this point Erdogan’s interventions met with unserious sanctions or opposition from the EU. One obvious reason is the high exposure of EU banks to Turkish lending. Spanish, French, British and German banks have invested more than $ 100 billion in Turkey. Spain is the most exposed with 62 billion, followed by France with 29 billion. This means that the EU is walking on eggshells, unwilling to pour more money into Turkey but hesitant to precipitate a collapse on economic sanctions.

The eastern Mediterranean has become a hot spot for the natural gas industry. The discoveries have generated growing interest among several international oil companies and countries. It all started with Noble Energy (based in Texas) which announced the discovery of the Tamar field off the coast of Israel in 2009, with an estimated capacity of 280 billion cubic meters. In the space of two years, Noble Energy announced two further discoveries: the Leviathan field, also off the coast of Israel, in 2010 and the Aphrodite field, in Cypriot waters, in 2011. This has reinforced regional ambitions to make the Eastern Mediterranean a gas exporting region. . These ambitions were also based on two assessments made by the US Geological Survey (USGS) in 2010, which estimated the presence of nearly 9.8 trillion cubic meters of undiscovered technically recoverable gas and over 3.4 billion barrels of petroleum resources in the area. However, the real turning point (for regional energy ambitions) came in 2015 when the Italian Eni announced the discovery of the gigantic Zohr gas field off the coast of Egypt. With its 850 billion cubic meters of estimated average gross resources, the Egyptian offshore field is the largest ever discovered in the Mediterranean Sea. It should be added that these fields have another feature: geographical proximity. Thus was born a regional alliance with a pipeline project that excludes Turkey from the energy dynamic. The presence of natural gas has become an axis of cooperation and rivalry in the region. It can be said that gas is the main motivation behind Erdogan’s maneuvers. Indeed, Turkey’s unique geopolitical situation stems from the fact that it is poor in hydrocarbon reserves while its neighborhood has abundant resources. It is therefore imperative for Ankara to maintain stable energy ties with neighboring energy-rich countries or regions. In line with Turkey’s growing domestic demand, efforts to focus on energy security have become an integral part of the country’s foreign policy over the past two decades. The search for hydrocarbons, in particular natural gas, has become a fundamental geopolitical and geo-economic objective for the country.

The rationale for Turkish natural gas policies can be described by three aspects:

1. Being a country dependent on imports, Turkey’s main objective is to guarantee its access to natural gas supplies to satisfy its internal demand.

2. aims to diversify its current supply structure and counterbalance Russia’s dominant role in its energy portfolio.

3. Turkey aims to strengthen / increase its integration into the regional energy security architecture by promoting its role as an energy transit country and a potential hub for supplying Europe.

At the moment, the Eastern Mediterranean region does not supply gas to Turkey, with the exception of market agreements with Egypt. However, it emerges as a critical point on the Turkish foreign policy agenda, as the region is viewed by Ankara not only through the prism of energy security, but also through the prism of its protracted conflict with Cyprus and in the broader context of competition for regional power in the eastern Mediterranean.

In line with the above, it is possible to identify at least five key factors that explain Turkey’s greater involvement in the Eastern Mediterranean:

1. Turkey looks for potential gas reserves in its waters that could bring economic benefits to the country.

2. Turkey does not want to be excluded from developing a new regional energy agenda and is ready to protect its interests.

3. Turkey intends to be an energy transit country that could strengthen its role as an energy hub and undermine rival projects such as the EastMed pipeline.

4. Turkey intends to involve other countries in the region to support its objectives, as seen in the case of the maritime border agreement with the government of national agreement based in Tripoli in Libya, to promote its position by preventing it from doing so. way for others to gain influence;

5. Turkey intends to demonstrate its capabilities as a military power in the eastern Mediterranean.

The Greek-Turkish crisis is likely to influence the shift in the balance of power in the Eastern Mediterranean region. It is possible that over time the United States will relocate its military base from Incirlik to one of the military installations in Greece. Athens wishes to modernize and strengthen the army and navy to contain Ankara. Greece, Cyprus, France but also regional actors such as Egypt and Israel do not agree with the Libyan-Turkish synergy. Analyzing the differences in this balance of power, it is clear that Erdogan appears to be in a position of strength. But from this analysis it also emerges that Ankara does not have sufficient capacity to realize its imperialist ambitions .

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Europe

Recovery action plan of the Union: On Next Generation EU & a New Independent authority?

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The first address of the European Commission since the pandemic was one highly anticipated by all the citizens of the EU block. On September 16, President Ursula van der Leyden took it upon herself to reveal the EU’s roadmap for a post-Covid world following the approval of the recovery funds last July which constituted a breakthrough and sent a welcome signal in terms of cohesion and solidarity on the part of the 27 members.

Aside from paying tribute to our frontline workforce and praise the courage and human spirit showed by all in the face of virus spread, van der Leyen set out what she called NexGenerationEU; a movement to breathe new life into the EU but also and most importantly to adapt and lead the way into shaping tomorrow’s world. Through her speech, the president highlighted roughly 8 key themes which will be at the centre of this new European era’s agenda for the next 12 months, in accordance with the cardinal principles of trust, tolerance and agility. In other words, the 750 billion recovery funds raised extra-ordinarily will be directed towards the following areas:

1° Economy: the Union members must all breed economies that offer protection, stability and opportunities in the face of the continuous health crisis with a specific wish expressed for a stronger Health union – and thereby an extension of the Union’s competencies on the matter – but also the advent of European minimum wages.

2° Green Revolution: the Union will adopt more radical attitudes towards mitigating climate-change and safeguarding our planet, starting with the ambitious aim of becoming the first climate-neutral continent by 2050 through the EU’s Green Deal. So called ‘lighthouse’ high-impact and hydrogen-based projects will become an additional focus.

3° Technology: Europe has to step up its game and become a digital leader through securing industrial data and using it to support innovation. Delineating the use of AI by regulating the field, creating a secure EU e-identity and ensuring connectivity deployment so as to fully cover rural areas are also high on the list.

4° Vaccine management: The Union praises the open approach followed up until now in facing the virus whilst many others have opted for withdrawal and undercutting of cooperation. Having served as an example regarding vaccines research and funding, the EU must uphold its policy all the way to the finish line and ensure its accessibility for every citizen around the world.

5° Multilateralism: the current international order system needs some rethinking and international institutions need reform in order to de-paralyze crucial decision-making in urgent situations. This starts with the EU taking faster univocal positions on global issues (Honk-Kong, Moscow, Minsk, and Ankara) and systematically and unconditionally calling out any HR abuses whilst building on existing partnerships with EU’s like-minded allies.

6° Trade: Europe will be made out as a figure of fair-trade by pushing for broker agreements on protected areas and putting digital and environmental ethics at the forefront of its negotiations. Global trade will develop in a manner that is just, sustainable, and digitized.

7° Migration: A New Pact on Migration will be put forward imminently as to act on and move forward on this critical issue that has dragged for long enough; in that regard every member state is expecting to share responsibility and involvement including making the necessary compromises to implement adequate and dignifying management. Europe is taking a stand: legal and moral duties arising from Migrants’ precarious situations are not optional.

8° Against hate-inspired behaviours and discriminations: A zero-tolerance policy is reaffirmed by the Union by extending its crime list to all forms of hate crime or speech based on any of the sensitive criteria and dedicating budget to address de facto discriminations in sensitive areas of society. It is high time to reach equal, universal and mutual recognition of family relations within the EU zone.

Granted, the European ‘priorities forecast’ feels on point and leaves us nearly sighing in relief for it had been somewhat longed for. The themes are spot on, catch words are present and the phrasing of each section is nothing short of motivational with the most likely intended effect that the troops will be boosted and spirits lifted subsequently. When looking closer to the tools enunciated for every topical objective, there seems however to be nearly only abstract and remote strategies to get there.

This is because a great number of the decisive steps that the Union wishes to see be taken depend on the participation of various instruments and actors. Not only does it rely for most on the converging interests, capabilities and willingness of nation States (inside and outside the euro zone), but it is also contingent on the many complex layers and bodies of the Union itself. And when a tremendous amount of the proposed initiatives for European reconstruction is reliant on such a far-reaching chain of events, it simply calls into question the likelihood for the said measures and objectives to be attained – or at the very least in which timeframe.

One might then rightfully wonder whether good and strong willpower coupled with comprehensive projections can be enough. And perhaps in the same vein, whether we can afford to wait and let it play out in order to find out? In his recent writing Giles Merritt, founder of the platform ‘friends of Europe’ tends to suggest we most certainly do not have the luxury of waiting it out and not pushing the forward thinking even further. Indeed, according to him, Europe could and should do more. More than a call for action and change that might end up echoing and fading in the depths of the EU’s bureaucracy, the Union would be expected to back up its ambitious intentions with the setting up of an independent planning agency to ‘ensure revolutionary ideas and projects are speedily implemented’, to borrow Merritt’s words.

Whilst van der Leyen’s announcement was promising and efficient in that it sent an important message – the EU is wanting to get in the driver’s seat – only the follow-up with radical motions such as the creation of a readily available tool to implement fast and impactful changes can lend support to a claim that Europe is in a position to resolve current internal and external EU challenges, and more generally to bounce back from conceded decline suffered in the most recent decades.

As a matter of fact, Diplomat Ali Goutali and Professor Anis Bajrektarevic were the firsts to make an analysis in that sense as they articulated their proposal for the Organization of Islamic Cooperation (OIC) earlier this year. Faced with similar challenges and need for sharper thinking and tools in order to be at the forefront of the economic and technologic challenges ahead, the OIC had relied heavily on its Committee on Scientific and Technological Cooperation and agenda reform to reinforce its cooperation and innovation capabilities as a global player.

Nevertheless, Goutali and Bajrektarevic already felt months ago that additional steps ought to be taken for the OIC to be able to respond swiftly and reaffirm further its mandate of facilitating common political actions. To that end, it was suggested that a mechanism for policy coordination in critical times – the Rapid Reaction Capacitation – in charge of, primarily, vaccines management and AI applications should be introduced. Furthermore, the stakes behind the urgent need of strengthening our international order through cohesive endeavours are evidently the same for both the EU and the Arab World. That is to permanently leave behind a pseudo-competitive nation-based attitude that is nothing but a relic from the past and has achieved little in the context of the Covid outbreak.

Hence, if such an independent body was to be established, all three authors agree that it could gather the indispensable political power and resources to carry out the desired reforms on multilateralism, cyber and digital infrastructures, Covid recovery measures or geopolitical partnerships. Necessarily streamlined in order to avoid undue blockades, these new regional bodies could be composed of energetic forward thinkers across the private and public sectors empowered to map out and act on adequate strategies for a post-Covid world. This is because we all share the same goal: achieving solidarity not only on paper or as a conceptual motto but in real life and in real time. And after all, didn’t von der Leyen herself concur with that line of thinking as she enjoined Member states to move towards qualified majority voting to avert slow and cumbersome decision-making processes?

It seems pretty clear to me that such discussions in relation to the aggressiveness in actions and potential bureaucratic barriers might raise an old-as-the-world yet still very important questions: Should we, Europe, be ready to risk losing some of the legitimacy or democratic aspects of our political bodies in order to gain in speed and efficiency in times of crisis? And if not, considering the embracement of some of our supra-national entity’s actions is already on shaky grounds, how can we ensure that such bold measures may still be reconciled with maximal legitimacy given our equally urging need for unity?

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