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Europa Quo Vadis? Emmanuel Levinas’ Challenge to the European Ethical Tradition

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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there is a dangerous tendency to separate the two cultural phenomena and consider Humanism either anachronistic, or superseded by 18th century rationalism. The inevitable result has been sheer confusion in the area of cultural identity. Consequently, at the crossroad of a critical juncture of the new polity called European Union, there is a pervasive talk of a “democratic deficit,” that very democracy that ought to be integral part of Western Civilization and underpins the very concept of freedom and autonomy.

We are in urgent need of cultural guides to show us how to better harmonize the two above mentioned phenomena. I’d like to suggest that 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 1906. 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 totalizing 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? This crucial question goes back to Socrates and, more recently, the Italian Humanism of the 14th century.

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, it is to allow oneself to become a monster.

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 more 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 as a lunatic 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 narcissistically, 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 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; the same operation some have attempted on Aquinas and Kierkegaard.

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, that somewhow it can gather everything up in one synchronic whole. It is that challenge that irritates our modern control freaks, bureaucrats, 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 religious and 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.” It’s a rather familiar dichotomy between theory and practice which led the likes of William James to declare that if one wants to know what a man really believes in, ignore what he says and pay attention to his actions.

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 itself, 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 an envisioned “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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American diplomacy’s comeback and Bulgaria’s institutional trench war

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Official White House Photo by Adam Schultz

Even though many mainstream media outlets have not noticed it, US diplomacy has staged a gran comeback in the Balkans. The Biden administration chose Bulgaria as the stage on which to reaffirm America’s hold on the region. Putting strong sanctions on Bulgarian oligarch, Washington is signalling not-so subtly to Russia that its reach goes far and wide. But there are sensible implication for the little South-Eastern European country’s future as well. Perhaps, the fight against systemic corruption is finally reaching its apogee. Could this be the end of misgovernance?

A corrupted country — Introduction

Many argue that corruption in Bulgaria and South-Eastern Europe is but a remnant of national Communist Parties’ half-century long rule. Thus, the EU’s threat to metaphorically swap the carrot for the ­­stick should have favoured a thorough clean-up. Instead, it merely yielded some short-term successes for anti-corruption campaigners, activist judges and specialised procurators. Yet, State capture and malpracticesremain endemic for one reason or another amongst post-socialist countries inside and outsidethe Union. More specifically, these efforts were vain and Bulgaria was still ill-equippedwhen it joined the Union on January 1, 2007. Hence, Brussels allowed in a deeply corrupted country where hidden interest behold even those occupying the highest echelons of power.

If not membership in the European Union, at least internal politics could have helped the country fend off endemic maladministration. Yet, the status quo has preserved itself intact despite calls and promises to root out corruption having been getting louder. In a sense, corruption’s pervasiveness is a feature and not a bug embedded in Bulgaria’s imperfect liberal free-market democracy. These conservative – and, in a sense, perverting – forces have found their embodiment in Prime Minister Boyko Borisov and his associates. Therefore, governmental agencies, political parties, courts and the entire extant structure of power contribute to prevent any change.

The wind of change: Popular unrest and institutional trench war

That notwithstanding, the proverbial ‘wind of change’ may have begun to lash across Bulgaria in summer 2020. After having taken to the streets against the party of power’s abuses and failures, voters abandoned Borisov in the April 2021 elections. Conversely, new parties and loose coalitions of civil-society organisations, formed shortly before the contest, won a relative majority of preferences. And, as many analysts noticed, these newcomers do not share much besides the desire to “dismantle the Borisov system”.

Nonetheless, these new actors failed to form a governing coalition due to the heterogeneity and inherent negativity of their agendas. Thus, President Rumen Radev scheduled new elections on July 11 and appointed a caretaker government.

Political reconfigurations

Indeed, there is an institutional custom prescribing such cabinets to limit their activities to managing current affairs. Nonetheless, these technocrats – many of whom supported Radev in his feud with Borisov – started an extensive review of past governments. In the process, the cabinet reshuffledbureaucracies, suspended Sofia airport’s concession and halted other public tenders for suspected irregularities. More importantly, the ministry of interior has confirmed prior suspects that Borisov-appointed officers may have illegally wiretapped opposition politicians.

In a word, President Radev’s ministers are endeavouring to tear apart the ‘Borisov system’ before the next elections. However, simply ousting most – or even all – of the previous government’s men in key positions within State apparatuses is uncomplicated. Especially when pushing such an agenda is the President,with the palpable backing of an absolute majority of the population. But the Borisov system has also an economic component. In fact, the party of power has set up a tentacular network of supportive oligarchs funding and favourable media coverage. Putting them out of the game is equally, if not more, important than firing bureaucrats — but also much more difficult.

Chasing the oligarchs

In other words, undoing the Borisov system’s appointments and putting trustworthy officers in those posts in just the first step. But real change requires leaving the wealthy individuals and organisations benefitting from the status quo clawless and teethless. Such a task entails deep economic transformations that would surely evoke immense opposition from powerful pressure groups. Evidently, there is not enough time before Bulgarians vote again and their representatives pick up a new executive. But the caretaker government is powerless in front of Bulgaria ‘s condemnation to persistent corruption no matter what.

On the contrary, the government has endeavoured to chase and derail some of these Borisov-connected oligarch. For instance, the finance minister appointed an Audit Committee with the task of reviewing the Bulgarian Development Bank’s (BBR) activities. As a result, the public discovered that oligarchs had steered the BBR away from its mandate of supporting small companies. In fact, eight large private companies have received more than half of the BRR’s total credits or ca. €473 million. On average, each of them has borrowed almost €60mln — and “this is not a small and medium business. In addition, these companies borrowed against a 2% rate instead of the average 5–7%. Following this leak, the Minister of Finance fired the entire board of the BBR. He also instructed the Bulgarian National Bank (BNB) to appoint a new directorate.

The US strike back

Quite surprisingly, the United States has just given Radev and his government a valuable assist. On June 2, the Treasury’s Office of Foreign Assets Control (OFAC) sanctioned several “individuals for their extensive roles in corruption”. In first instance, the sanctions target Vasil Bozhkov, a Bulgarian businessman currently hiding in Dubaito escape an arrest warrant for accusation of bribery; Delyan Peevski, prominent figure of and former member of the Parliament for the predominantly Turk Dvizhenie za Prava i Svobodi as well as the owner/controller four of the companies involved in the BBR’s scandal;  and Ilko Zhelyazkov, former appointee to the National Bureau for Control on Special Intelligence-Gathering Devices. Secondarily, the US have sanctioned “their networks encompassing 64 entities” with which no transaction in dollars is possible.

The US chose to hit Bulgaria, a NATO ally, with “the single largest action targeting corruption to date”. On the one hand, this falls within the boundaries of the current administration’s effort to restore America’s moral stewardship. More to the point, one may interpret the sanctions as a not-so/veiled message to Russia — which heavily influences Bulgarian politics. Still, those who had been looking at US-Bulgaria bilateral relations should have expected a similar decision. After all, the sanctions came after US ambassador Herro Mustafa’s reiterated criticisms of pervasive corruption in the country. Mustafa has also refused symbolically to meet Chief Public Prosecutor Ivan Geshev, who embodies systemic corruption in Bulgaria.

Consequently, the game has scaled up to a whole new quality now. The BNB barred all Bulgarian banks to entertain commercial relationships with people under US sanctions. Moreover, the BNB had already froze some of Peevvski’s, Bozhkov’s and Zhelyazkov’s deposits, means of payment, and assets earlier. However, after the OFAC’s decision, the block extended to their entire network of affiliates and related entities.

Conclusion: The US are reclaiming the Balkans, and it may not be bad for Bulgarians

Officially, corruption’s malign influence on democracy provides the US with a moral justification to sanction any corrupt individua. Namely, the Treasury argues that it

undermines the values that form an essential foundation of stable, secure, and functioning societies; ha[s] devastating impacts on individuals; weaken[s] democratic institutions; degrade[s] the rule of law; perpetuate[s] violent conflicts; facilitate[s] the activities of dangerous persons; and undermine economic markets.  

Surely, the soon-to-come meeting with Russia’s President Vladimir Putin also played a role in this decision.

Yet, the sanctions’ timing suggests that there might be other forces at play. Rather, it seems that Washington decided to pick a side in the ongoing institutional trench war between Presidency and Government.

From Bulgaria’s perspective, even though most American media have not noticed it, the impression is quite clear. To quote President Biden: “America is back, diplomacy is back”. Specifically, this resurgence has a special meaning in the Balkans, a region of immense relevance for Europe’s energy security. Concretely, the US is taking the lead in the West’s effort to keep China, Russia, and Turkey out.

True, whether this external support will suffice for Bulgaria to finally eradicate corruption is debatable. Nevertheless, the US’s return may spur a positive competition dynamic in which Washington and Brussels compete for limited normative power. If this was the case, increase international pressures on Bulgaria to limit corruption may reach a breaking point relatively soon. At which point, either a fundamental shift will take place; or Bulgarian elites will entrench further

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Indo-European rapprochement and the competing geopolitics of infrastructure

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Current dynamics suggest that the main focus of geopolitics in the coming years will shift towards the Indo-Pacific region. All eyes are on China and its regional initiatives aimed at establishing global dominance. China’s muscle-flexing behavior in the region has taken the form of direct clashes with India along the Line of Actual Control, where India lost at least 20 soldiers last June; interference in Hong Kong’s affairs; an increased presence in the South China Sea; and economic malevolence towards Australia. With this evolving geopolitical complexity, if the EU seeks to keep and increase its global ‘actorness’, it needs to go beyond the initiatives of France and Germany, and to shape its own agenda. At the same time, India is also paying attention to the fact that in today’s fragmented and multipolar world, the power of any aspiring global actor depends on its diversified relationships. In this context, the EU is a useful partner that India can rely on.

Indo-European rapprochement, which attempts to challenge Chinese global expansion, seeks also to enhance multilateral international institutions and to support a rules-based order. Given the fact that India will hold a seat on the UN Security Council in 2021-22 and the G20 presidency in 2022, both parties see an opportunity to move forward on a shared vision of multilateralism. As a normative power, the EU is trying to join forces with New Delhi to promote the rules-based system. Therefore, in order to prevent an ‘all-roads-lead-to-Beijing’ situation and to challenge growing Chinese hegemony, the EU and India need each other.

With this in mind, the EU and India have finally moved towards taking their co-operation to a higher level. Overcoming difficulties in negotiations, which have been suspended since 2013 because of trade-related thorny topics like India’s agricultural protectionism, shows that there is now a different mood in the air.

The Indian prime minister, Narendra Modi, had been scheduled to travel to Portugal for  a summit with EU leaders, but the visit cancelled because of the Covid-19 pandemic. As a result, the European Commission and Portugal – in its presidency of the European Council – offered India to hold the summit in a virtual format on 8 May 2021. The talks between these two economic giants were productive and resulted in the Connectivity Partnership, uniting efforts and attention on energy, digital and transportation sectors, offering new opportunities for investors from both sides. Moreover, this new initiative seeks to build joint infrastructure projects around the world mainly investing in third countries. Although both sides have clarified that the new global partnership isn’t designed to compete with China’s Belt and Road Initiative (BRI), the joint initiative to build effective projects across Europe, Asia and Africa, will undoubtedly counter Beijing’s agenda.  

The EU and its allies have a common interest in presenting an alternative to the Belt and Road Initiative, which will contain Chinese investment efforts to dominate various regions. Even though the EU is looking to build up its economic ties with China and signed the EU-China Comprehensive Agreement on Investments (CAI) last December, European sanctions imposed on Beijing in response to discrimination against Uighurs and other human rights violations have complicated relations. Moreover, US President Joe Biden has been pushing the EU to take a tougher stance against China and its worldwide initiatives.

This new Indo-European co-operation project, from the point of view of its initiators, will not impose a heavy debt burden on its partners as the Chinese projects do. However, whilst the EU says that both the public and the private sectors will be involved, it’s not clear where the funds will come from for these projects. The US and the EU have consistently been against the Chinese model of providing infrastructure support for developing nations, by which Beijing offers assistance via expensive projects that the host country ends up not being able to afford. India, Australia, the EU, the US and Japan have already started their own initiatives to counterbalance China’s. This includes ‘The Three Seas Initiative’ in the Central and Eastern European region, aimed at reducing its dependence on Chinese investments and Russian gas. Other successful examples are Japan’s ‘Expanded Partnership for Quality Infrastructure’ and its ‘Free and Open Indo-Pacific Strategy’. One of the joint examples of Indo-Japanese co-operation is the development of infrastructure projects in Sri Lanka, Myanmar and Bangladesh. The partners had been scheduled to build Colombo’s East Container Terminal but the Sri Lankans suddenly pulled out just before signing last year. Another competing regional strategy is the Asia-Africa Growth Corridor (AAGC), initiated by India, Japan and a few African countries in 2017. This Indo-Japanese collaboration aims to develop infrastructure in Africa, enhanced by digital connectivity, which would make the Indo-Pacific Region free and open. The AAGC gives priority to development projects in health and pharmaceuticals, agriculture, and disaster management. 

Undoubtably, this evolving infrastructure-building competition may solve the problems of many underdeveloped or developing countries if their leaderships act wisely. The newly adopted Indo-European Connectivity Partnership promises new prospects for Eastern Europe and especially for the fragile democracies of Armenia and Georgia.

The statement of the Indian ambassador to Tehran in March of this year, to connect Eastern and Northern Europe via Armenia and Georgia, paves the way for necessary dialogue on this matter. Being sandwiched between Russia and Turkey and at the same time being ideally located between Europe and India, Armenia and Georgia are well-placed to take advantage of the possible opportunities of the Indo-European Partnership. The involvement of Tbilisi and Yerevan in this project can enhance the economic attractiveness of these countries, which will increase their economic security and will make this region less vulnerable vis-à-vis Russo-Turkish interventions. 

The EU and India need to decide if they want to be decision-makers or decision-takers. Strong co-operation would help both become global agenda shapers. In case these two actors fail to find a common roadmap for promoting rules-based architecture and to become competitive infrastructure providers, it would be to the benefit of the US and China, which would impose their priorities on others, including the EU and India.

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The Leaders of the Western World Meet

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The annual meeting of the G7 comprising the largest western economies plus Japan is being hosted this year by the United Kingdom.  Boris Johnson, the UK Prime Minister has also invited Australia, South Korea, South Africa and India.  There has been talk of including Russia again but Britain threatened a veto.  Russia, which had been a member from 1997, was suspended in 2014 following the Crimea annexation.  

Cornwall in the extreme southwest of England has a rugged beauty enjoyed by tourists, and is a contrast to the green undulating softness of its neighbor Devon.  St. Ives is on Cornwall’s sheltered northern coast and it is the venue for the G7 meeting (August 11-13) this year.  It offers beautiful beaches and ice-cold seas.

France, Germany. Italy, UK, US, Japan and Canada.  What do the rich talk about?  Items on the agenda this year including pandemics (fear thereof) and in particular zoonotic diseases where infection spreads from non-human animals to humans.  Johnson has proposed a network of research labs to deal with the problem.  As a worldwide network it will include the design of a global early-warning system and will also establish protocols to deal with future health emergencies.

The important topic of climate change is of particular interest to Boris Johnson because Britain is hosting COP26  in Glasgow later this year in November.  Coal, one of the worst pollutants, has to be phased out and poorer countries will need help to step up and tackle not just the use of cheap coal but climate change and pollution in general.  The G7 countries’ GDP taken together comprises about half of total world output, and climate change has the potential of becoming an existential problem for all on earth.  And help from them to poorer countries is essential for these to be able to increase climate action efforts.

The G7 members are also concerned about large multinationals taking advantage of differing tax laws in the member countries.  Thus the proposal for a uniform 15 percent minimum tax.  There is some dispute as to whether the rate is too low.

America is back according to Joe Biden signalling a shift away from Donald Trump’s unilateralism.  But America is also not the sole driver of the world economy:  China is a real competitor and the European Union in toto is larger.  In a multilateral world, Trump charging ahead on his own made the US risible.  He also got nowhere as the world’s powers one by one distanced themselves.

Secretary of the Treasury Janet Yellen is also endorsing close coordination in economic policies plus continued support as the world struggles to recover after the corona epidemic.  India for example, has over 27 million confirmed cases, the largest number in Asia.  A dying first wave shattered hopes when a second much larger one hit — its devastation worsened by a shortage of hospital beds, oxygen cylinders and other medicines in the severely hit regions.  On April 30, 2021, India became the first country to report over 400,000 new cases in a single 24 hour period.

It is an interdependent world where atavistic self-interest is no longer a solution to its problems.

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