Connect with us

Europe

Will the Gods Return to Europe?

Emanuel L. Paparella, Ph.D.

Published

on

[yt_dropcap type=”square” font=”” size=”14″ color=”#000″ background=”#fff” ] K [/yt_dropcap]arl G. Jung pointed out in his Modern Man in Search of a Soul that Man is naturally religious and when he throws religion out the window, it will promptly return via the back door in the form of a fanatical cult or a totalitarian ideology.

Giambattista Vico, the 18th century philosopher of history and civilizations who fully understood and explained the connection between myth and religion, points out in his New Science (1725) that the burial of the dead, hinting at belief in an after-life by primitive man, is a credible and concrete sign of some archaic form of religion, what he considers a sine qua non (together with language and the institution of marriage and family) for the beginning of any kind of primordial civilized society.

Indeed, religion and atheism (see Lucretius’ De Rerum Natura) have been around from time immemorial, but it is only with the arrival of nihilism in the 20th century that we witness the political installation and practice of the religion-less State, to wit Nazi Germany or the Soviet Union which descend into the cult of self-worship or race worship, not too dissimilar from that of the ancient Romans worshipping goddess Rome. The ideology is substituted to religion and given a name (Nazism or Marxism, for example) while religion is deemed as poisonous to the body-politic, a rival ideology of sort to be dispatched. We know quite well the nefarious fruits of those social experiments. Indeed, it is by their fruits that the wolves in sheep’s clothing are best known, not by their alleged good intentions and goals. Some of those wolves were brought to the Hague’s International Court of Law after World War II and most received quick justice. Others followed after Kosovo some fifty years later. The issue remains.

Christianity is not native to Europe, it arrives via the Middle East but, as hinted above, however, there were in Europe native archaic religions (called pagan religions by Christians) which can be traced back to the the Stone Age. Moreover, as Klaus Held points out in his essay on the origins of European culture, never was religion so discussed in ancient Greece as when science and democracy were making their debut in the 4th century BC. Perhaps the best example to support this assertion is Plato’s dialogue called Euthyphro. There we read about Socrates and Euthyphro discussing the nature of holiness. After some debating back and forth they finally come to agree that the holy is what all the gods agree in approving. Socrates however, true to form, follows with another more penetrating question: “Is the holy such because the gods approve it, or do they approve it because it is holy”? At first Euthyphro misses the import of the question. For this is the question of the “reasonableness” of the gods (or God as the case may be). To ask the same question in a slightly different way: “Would absolutely anything the gods approved of, be holy just because they approve of it, or are they also bound to approve only what is holy”? Which is to say, are they free to approve or disapprove or are they bound by reason just as humans are. For humans to remain ethical and human, they need to follow reason in assessing their own actions. Does this apply to the gods too; and if so, are they free or determined?

As Nietzsche well grasped in his Geneology of Morals, with that penetrating question Socrates has discovered the basic dilemma of the relationship between religion and morality. The dilemma is basically this: either goodness cannot be explained simply by reference to what the gods want, or else it is an empty tautology to assert that “the gods are good.” In that case the praise of the gods is simply power-worship. Those who have the power to do so impose their will; those who do not simply obey those who have it. Enter Machiavelli and modern political science.

For us moderns the question may be put thus: is Aquinas right in his faith in reason that leads him to found his theology on the scaffolding of Aristotelian rationality and discern no innate enmity between faith and reason? With that question we arrive at the statement of the US founding fathers in the Declaration of Independence: “We hold these truths to be self-evident.” Which is to say, it is universally evident to reason that human rights are universal and inalienable, independent of agreements among men or even among gods. If God created us human creatures with reason, She expects us to use it as a way of reaching the truth, and the truth shall make us free. Even God, if She respects truth, cannot let a Lucifer out of hell, the reprobate angel who said “evil be thou my god” (see Milton’s Paradise Lost).

Moreover, was Aquinas right in pointing out that Truth can be distinguished as scientific, religious, and philosophical but it neverthless remains one and indivisible? Perhaps the most important point of his Summa is that religious faith cannot contradict reason; when it does, then we have separated truths and we may be dealing with a fanatical cult of sort leading to falsehood.

By the 12th century the Olympian and Nordic gods have dwindled to one God and Western civilization is entirely monotheistic and Biblical. The Enlightenment however begins the work of God’s liquidation culminating with Nietzsche’s madman shout: “God is dead” at the end of the 19th century. Leibnitz basically poses the same dilemma as Socrates when he writes that: “Those who believe that God has established good and evil by an arbitrary decree…. deprive God of the designation “good”: for what cause could one have to praise him for what he does, if in doing something quite different he would have done equally well?”

The problem here, as Nietzsche and others within a Christian Western Civilization also saw quite well, is that Socrates really believes that “knowledge is virtue,” and that by merely discussing the virtues and clarifying their essence, one is then bound to become a virtuous person. Plato, who is actually the one who presents Socrates to us and narrates his trial, is more skeptical. He posits the irrational in the human soul which needs to be rained in (see the image of the charioteer and the two winged horses in The Phaedrus). He had observed the likes of Critias, Charmides and even Alcibiades, converse at length with Socrates and then go off and become elitist sophists, corrupt people who use language not as a means to a sincere dialogue aiming at truth, but as a tool to control and manipulate others. They were the precursors of Machiavelli and his philosophy, and our modern politicians, a philosophy alive and well within current Western Civilization.

And which are the modern views on virtue? On one extreme, as already hinted, there is Machiavelli’s position which takes hold of the Aristotelian concept of virtue (understood as a good habit as opposed to vice, a bad habit) and turns it up-side-down: virtue is nothing else but something well done, with competency and thorough skill. It is perfection of means or techne in any field. The virtuous Prince is he who gets a hold of power and holds on to it at any cost. Pushed to its ultimate conclusion, the logical rationalist who operates by pure reason, (what Vico calls “the barbarism of the intellect”) will make the trains run on time and efficiently, will gas millions of innocent women, children and men, and then conceive himself as a “virtuous” person; somebody to be admired and praised for his supreme competence in doing such a thorough and efficient job and meeting the goals he has proposed. Virtue is now power, as the father of the scientific method Francis Bacon well expressed it.

The other side of this coin is the Christian view as expressed by St. Paul: “I know the good but I do evil.” In other words, there is something within human nature that is perceived as flawed and less than ideal at its source which makes Socrates’ dictum “knowledge is virtue” sound a bit naïve and abstract. Paul and to a certain extent Plato are a bit more realistic about human nature. Plato knows about the irrational part of the soul, Paul knows that there is a garden which has been left behind, and that there is a snake in such a utopian garden and there are fallen angels as Milton points out. As pure spirits, they know what virtue is, rationally unencumbered by the weakness of the senses, but freely embrace evil nonetheless. There is no redemption for them, for there are no mitigating circumstances such as the weakness of the body.

It is conceivably naïve on Socrates’ part to think that nobody would choose evil by simply knowing what evil is. In a flawed universe, knowledge is not automatically convertible into virtue. In the same way, it is naïve to think that a Constitution proclaiming the universal rights of man with no appeal to a Creator of human nature (through which they become inalienable, not to be granted and not to be violated by any State no matter how powerful) but simply to abstract notions such “fraternitè” “egalitè” “libertè” is any kind of guarantee that those rights will be universally respected. To wit, the former Soviet Union and the present Russia and People’s Republic of China who have wonderful theoretical ideals in their constitutions, portending a utopia or blissful paradise on earth, but it is all on paper so to speak, for the most part violated in practice.

To be sure, these three understandings of virtue were proposed in one form or another under the guise of rationality, piety, morality or holiness at the Plenary Session of the Convention for the EU Constitution held in Brussels a decade or so ago. Unfortunately they were never thoroughly debated. One of the frequent contributors to the forum on the future of Europe (Carlos del Ama, a Spaniard who teaches philosophy in Madrid) submitted a document at the conclusion of the Convention, on which I assisted him with the English version. It showed that, contrary to what the modern anti-religion sophists and rationalists go around peddling nowadays, historically, most of the Constitutions of the world at the very least mention a Creator or a Providence in their preamble as a way of grounding themselves in something more durable than the historical vicissitudes of humankind and its relativistic power politick. The decision not to do so for the EU Constitution while enthusiastically invoking on the part of Mr.Valerie D’Estaing the goddess Europe at the opening session of the Constitutional Convention leaves one wondering if the above examined distinctions were at least discerned. They certainly were not discussed. Too philosophical, in our times the paradigms are usually economic, or political, or military. They are paradigms grounded in power.

And so it was not too surprising that the feast of the gods on the Mount Olympus to celebrate the EU Constitution proceeded full speed ahead on Rome’s Capitoline Hill where the draft Constitution was signed by the head of each member state. It contained plenty of lip service to democratic values and human rights but it never debated on what should those principles be grounded?

It now appears that an apple was thrown on the banquet table by an angry rival goddess who had not been invited at the party: the goddess of discord. The old nationalistic ideological centrifugal forces returned. The difficulties continued unabated for a decade and more and as of now one of the member states, of those which originally signed the Constitution, has withdrawn from the Union and others are mulling over the same step. No great surprises there, given that in general the people were not democratically consulted with a universal referendum on it.

Ultimately people get the Constitution and the government they deserve, for better or for worse. There are various ways of escaping from freedom (see Fromm’s Escape from Freedom). The flip side of that phenomenon is the dictum of Thomas Jefferson: “Eternal vigilance is the price of freedom.” On November 8 there will be test of fire of that statement in the US, worth pondering by all Europeans who still treasure freedom and democracy.

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.

Continue Reading
Comments

Europe

Enlarge views – Europe is en/large enough

Audrey Beaulieu

Published

on

The first July day of 2020 in Vienna sow marking the anniversary of Nuremberg Trials with the conference “From the Victory Day to Corona Disarray: 75 years of Europe’s Collective Security and Human Rights System – Legacy of Antifascism for the Common Pan-European Future”. Organised by the Modern Diplomacy Media Platform, International Institute for Middle East and Balkan Studies (IFIMES), European Perspectives Scientific Journal, and Culture for Peace Action Platform, with the support of the Diplomatic Academy of Vienna that hosted the event in its prestigious historical premises, the highly anticipated and successful gathering, was probably one of the very few real events in Europe, past the lockdown.

The conference gathered over twenty high ranking speakers and audience physically in the venue while many others attended online. The day was filled by three panels focusing on the legacy of WWII, Nuremberg Trials, the European Human Rights Charter and their relevance in the 21st century; on the importance of culture for peace and culture of peace – culture, science, arts, sports – as a way to reinforce a collective identity in Europe; on the importance of accelerating on universalism and pan-European Multilateralism while integrating further the Euro-MED within Europe, or as the Romano Prodi EU Commission coined it back in 2000s – “from Morocco to Russia – everything but the institutions”.

(For the full account of speakers and side events, see: and the full conference video is available.

The event sought to leverage on the anniversary of Nuremberg to highlight that the future of Europe lies in its pan-continental union based on shared values but adapted to the context of 21st century. Indeed, if Nuremberg and the early Union were a moment to reaffirm political and human rights after the carnage of WWII, the disarray caused by C-19 is a wake-up call for a new EU to become more aware of and effective on the crisis of socio-economic rights and its closest southern and eastern neighbourhood.

At the moment the EU lacks the necessary leadership that dragged it outside of WWII almost eighty years ago and that nowadays needs to overcome the differences that prevent the continent to achieve a fully integrated, comprehensive socio-economic agenda.

On that matter, Lamberto Zannier, OSCE High Commissioner for National Minorities and, the previous OSCE Secretary-General (2011-2017), delivered highly anticipated address.

In his highly absorbing speech, the well-known European diplomat highlighted the milestones in the history of the European continent’s security system in recent decades and told how, in his opinion, the European Union, its partners and neighbours could overcome confrontation and other negative moments that have become obvious in recent years.

“In the 1980s, the NATO and the Warsaw Pact held negotiations that were considered a good form of dialog between the two enemies. But in the years that followed we have not really moved an inch. We were talking, but we were not communicating… In late 1980s, in the CSCE there was a new starting point, the Charter of Paris for a New Europe, a new vision of a new Europe for stability.

The key point in this debate is how will NATO relate to Russia in the future. In the first half of the 1990s, there were those who were thinking that we need to build a new relationship with Russia as a first step and then we can really develop relations on the basis of that. But, of course, the agendas did not really match. On the NATO side, the Americans were repositioning themselves on their global agenda as the only remaining superpower projecting stability through the promotion of democratic institutions. And they promoted a rather conservative view of what NATO should be.

On the Russian side, there was a big internal debate. Russians still saw NATO as the former enemy, and so they were saying that there was no need for NATO today. But others, especially the leadership, were willing to open a discussion, but the discussion about the future of NATO itself. They were basically saying that they would consider joining NATO, but then NATO would have to change.

It would have to turn into a collective security instrument, into something similar to what the OSCE is today. This failed because there was no way to reconcile the two sides. This failure which led to NATOs progressive expansion was seen by Russia as aggressive, as a development that was a threat to Russia. In response, Russia started to establish its own area of influence.

[…] From the late 1990s, the division between Europe and the Russian community has been expanding. The UN Security Council was divided on the Kosovo issue. We managed to pass a decision, but that took quite an effort. Then we had crisis in and around Ukraine and the Crimea. Every step seemed to increase the distance between the sides and to bring more geopolitics on the table.

[…] Today we face the situation where we have a lot of potential instability and we lost the tools that would allow us to address these problems.

By early of 2000s we started facing global challenges which kept unfolding last 20 years (terrorism, transnational organized crime, climate change, migration crisis, demographic crisis): countries react on them by closing up. We have seen on the migration crisis, EU entered the crisis itself, lack of common policy, lack of solidarity. The pandemic has also led to the real renationalization, closure of boarders, everybody is looking for itself. It’s fully understandable, but global problems need global solutions. It’s very difficult to work on global strategies and sustainable development we very need today, geopolitical divisions make it impossible. The renationalization of the policy leads to progressive disinvestment of countries on multilateral framework. In OSCE for instance we have a shrinking budget all the time, we need to cut back all the time as a result mainly of the lack of interest of countries to invest in the frameworks like this. We need to stick together, to address challenges that affect us all… “

Closing his note, High Commissioner invited all to think, reconsider and recalibrate: “What can we do? Creating coalitions, involving youth because they great interest to make things work, we must involve young people in everything we do. Secondly, we must start talking about the need to invest in the effective multilateralism.”

While the diversity of speakers and panels led to a multifaceted picture, panellists agreed, from a political viewpoint, on the need for more EU integration but also pan-European cooperation, a better balance between state and markets that could put the state again in charge of socio-economic affairs in order to compensate market failures; greater involvement of the Union for the Mediterranean in the implementation of EU policies, and the overcoming of Washington Consensus, among other things.

From a strategic perspective, two important points emerged: Firstly, a more viable EU Foreign Policy needs to resolve tensions that still create mistrust between the West and Russia, with a particular attention to frozen conflicts. Secondly, it is essential that European states reaffirm a long-term, forward-thinking policy agenda that can prepare them for future strategic challenges.

Having all that in mind, the four implementing partners along with many participants have decided to turn this event into a lasting process, tentatively named – Vienna Process: Common Future – One Europe. This initiative was largely welcomed as the right foundational step towards a longer-term projection that seeks to establish a permanent forum of periodic gatherings as a space for reflection on the common future by guarding the fundamentals of our European past and common future.

As the closing statement notes: “past the Brexit the EU Europe becomes smaller and more fragile, while the non-EU Europe grows more detached and disenfran-chised”. A clear intent of the organisers and participants is to reverse that trend.  

To this end, the partners have already announced the follow up event in Geneva for early October to honour the 75th anniversary of the San Francisco Conference. Similar call for a conference comes from Barcelona, Spain which was a birth place of the EU’s Barcelona Process on the strategic Euro-MED dialogue.

Continue Reading

Europe

Origins of Future discussed – Vienna Process launched

Zeno Leoni

Published

on

image credit: IFIMES

The first July day of 2020 in Vienna sow marking the anniversary of Nuremberg Trials with the conference “From the Victory Day to Corona Disarray: 75 years of Europe’s Collective Security and Human Rights System – Legacy of Antifascism for the Common Pan-European Future”. This was probably the first conference in Europe of large magnitude after the lockdown. It gathered numerous speakers and audience physically in the venue while many others attended online.


The conference was organised by four partners; the International Institute for Middle East and Balkan Studies (IFIMES), Modern Diplomacy, European Perspectives, and Culture for Peace, with the support of the Diplomatic Academy of Vienna that hosted the event in a prestigious historical setting.


The day was filled by three panels focusing on the legacy of WWII, Nuremberg Trials, the European Human Rights Charter and their relevance in the 21st century; on the importance of culture for peace and culture of peace – culture, science, arts, sports – as a way to reinforce a collective identity in Europe; on the importance of accelerating on universalism and pan-European Multilateralism while integrating further the Euro-MED within Europe, or as the Prodi EU Commissioned coined it back in 2000s – “from Morocco to Russia – everything but the institutions”. The event was sealed with traditional central European music and famous Viennese delicatessens.


Among 20-some speakers were: Austrian President (a.D) and current co-chair of the Ban Ki-moon center; the European Commission Vice-President; former Secretary-General of the OECD and Canadian Economy minister (under PM Trudeau); former EU Commissioner and Alpbach Forum President; former OSCE Secretary General and current OSCE High Commissioner on National Minorites; Austria’s most know Human Rights expert; Editor-at-Large of the Washington-based the Hill; Secretary General of the Union for the Mediterranean; Honourable Justice Constitutional Court President, and many more thinkers and practitioners from the UK, Germany, Italy and Australia as well as the leading international organisations from Vienna and beyond.

Media partners were diplomatic magazines of several countries, and the academic partners included over 25 universities from all 5 continents, numerous institutes and 2 international organisations. A day-long event was also Live-streamed, that enabled audiences from Chile to Far East and from Canada to Australia to be engaged with panellists in the plenary and via zoom.(the entire conference proceedings are available: https://www.facebook.com/DiplomaticAcademyVienna )

The event sought to leverage on the anniversary of Nuremberg to highlight that the future of Europe lies in its pan-continental union based on shared values but adapted to the context of 21st century. Indeed, if Nuremberg and the early Union were a moment to reaffirm political and human rights after the carnage of WWII, the disarray caused by C-19 is a wake-up call for a new EU to become more aware of and effective on the crisis of socio-economic rights and its closest southern and eastern neighbourhood.

From a political viewpoint, while the diversity of speakers and panels led to a multifaceted picture, panellists agreed on the need for more EU integration, a better balance between state and markets that could put the state again in charge of socio-economic affairs in order to compensate market failures; greater involvement of the Union for the Mediterranean in the implementation of EU policies, and the overcoming of Washington Consensus, among other things.


From a strategic perspective, two important points emerged. On the one hand, the EU in order to develop a more productive foreign policy agenda needs to resolve tensions that still create mistrust between the West and Russia, with particular attention to frozen conflicts. On the other hand, it is essential that European countries go back to a more long-term, forward-thinking policy agenda that can prepare its members for the strategic challenges of the future.

Above all, at the moment the EU lacks the necessary leadership that dragged it outside of WWII almost eighty years ago and that nowadays needs to overcome the differences that prevent the continent to achieve a fully integrated, comprehensive socio-economic agenda.

In order to make the gathering more meaningful, the four implementing partners along with many participants have decided to turn this event into a lasting process. It is tentatively named – Vienna Process: Common Future – One Europe. This initiative was largely welcomed as the right foundational step towards a longer-term projection that seeks to establish a permanent forum of periodic gatherings as a space for reflection on the common future by guarding the fundamentals of our European past.

As stated in the closing statement: “past the Brexit the EU Europe becomes smaller and more fragile, while the non-EU Europe grows more detached and disenfranchised”. The prone wish of the organisers and participants is to reverse that trend.

To this end, the partners have already announced the follow up event in Geneva for early October to honour the 75th anniversary of the San Francisco Conference. Similar call for a conference comes from Barcelona, Spain which was a birth place of the EU’s Barcelona Process on the strategic Euro-MED dialogue.

Continue Reading

Europe

Turkey in the Balkans: A march westward

Published

on

The Balkan Region is becoming attractive for a wide spectrum of foreign players – from Beijing to Washington, and from Brussels to Riyadh. Also, it presents considerable interest for Ankara.

For Turkey, the Balkan Region is important historically, culturally, politically and economically, playing the role of a “bridge” into Europe. In addition, the Turkic-Islamic foreign policy paradigm stimulates Ankara into action: nearly 17 million or more than one third of the population of Turkey are Muslims, while Recep Tayyip Erdogan is positioning himself as the main “advocate” of Islamic world. Significantly,  his authority as a patron of  the Balkan umma is on the rise.

Muslims make up the majority of the population in Albania, Kosovo, Bosnia and Herzegovina, Sanjak (in Serbia), in Macedonia and Montenegro the proportion of Muslims is 33% and 17% accordingly. Moreover, the peninsula is home to some 1.5 million Balkan Turks, even despite the fact that many of them emigrated to Turkey and that Turkey and Greece carried out an exchange of population after the Second World War.

Ankara began to demonstrate an ever increasing interest in the Balkan Region after the disintegration of Yugoslavia, but what gave the Balkan direction a new impetus was the arrival in 2009 of Ahmet Davutoglu, who announced that Turkey would assume the role of mediator between the EU and countries of the region, thereby contributing to rapprochement and integration of the  latter into Euro-Atlantic structures.

Since then the Turkish-Balkan foreign economic ties and military and political cooperation have demonstrated progressive growth.  Countries of the region have become involved in NATO programs and have reformed their armed forces in accordance with NATO standards. Since 1995 Ankara has been taking part in all NATO operations in the Balkans and has dispatched its servicemen to serve with international security forces in Kosovo, Bosnia and Herzegovina. And it has no intention to stop – Turkish military schools provide classes in Serbian, Croatian and Albanian.

In recent years many experts have noticed Turkey’s “soft force”, and the  Balkan Region is no exception. The Balkans have become a venue for dozens of educational, healthcare and cultural projects, with Turkey financing humanitarian campaigns and investing hefty sums in educational and medical projects, and in infrastructural and energy facilities. Under development is a plan to publish history textbooks in tandem with Albania, North Macedonia, Bosnia and Herzegovina. According to the Internet edition Balkan Insight, the popularity of Turkish soap operas in the Balkans boosts Turkey’s authority, simultaneously making it possible for Turkey to “re-write history”.

Unlike in the 1990s, when Ankara’s policy in the Balkans was oriented, first of all, at ethnically and religiously close countries and groups, now, Turkey is set on “covering” all countries of the peninsula. For Turkey, the main partners are Albania, Bosnia and Herzegovina, North Macedonia, Rumania, and “second level” counteragents are Croatia, Montenegro, Kosovo and Serbia. Incidentally, the significance of the latter has been growing steadily in the eyes of Turkish diplomats.

Erdogan, who visited Belgrade in October last year, has described Serbia as “a key country for peace and stability in the Balkans”. Cooperation with Serbia, he said, has reached an “ideal” level.

The opponents include Bulgaria (to a less extent) and Greece – countries where anti-Turkish moods are strong. Particularly, Greece. According to the Turkish newspaper Hürriyet, Ankara and Athens “have conflicting views on a number of points”, including the land border, the Aegean Sea, Cyprus and the entire East Mediterranean, where the natural gas – rich continental shelf and marine borders are still issues under discussion. The dispute over developed and prospected gas reserves narrowly escaped spilling into an open confrontation: Greek Defense Minister Nikos Panagiotopoulos threatened to “take up arms” in an interview broadcast by the Greek TV channel Star. His Turkish counterpart replied accordingly: «… we are persistent and resolute when it comes to protection of our interests and our rights, and we have the power needed for it». However, both sides softened their rhetoric soon afterwards.

In the Balkan Region Turkey has to compete, first of all, with the European Union, which looks at the region, not without grounds, as a “natural” zone of its interests. This competition becomes more intense as relations between Ankara and Brussels get cooler. 

The Euro-Atlantic direction currently dominates foreign policies of nearly all Balkan countries, despite the fact that the happy expectations of expanding cooperation with the West rarely come true. «European solidarity does not exist», – the Serbian president announced sadly as he declared a state of emergency in connection with the coronavirus pandemic.  Nevertheless, Bulgaria, Rumania, Albania, Croatia, Montenegro and North  Macedonia joined NATO; Bulgaria, Greece, Romania, and Croatia are members of the EU, Serbia and Montenegro are holding talks on their joining united Europe, and Albania and North Macedonia have received a green light to do so from Brussels.

However, EU officials acknowledge that they have so many internal problems that they cannot take in new members.

But the EU persists with its activity as, in the opinion of a whole number of western analysts, hopes of countries of the region for membership in the EU is all but the only factor that contains a new “Balkan explosion”. In addition, Europe is concerned about the growing activity of Turkey, Saudi Arabia and the United Arab Emirates in the region. In 2017 Austria’s Defense Minister Hans-Peter Doskozil expressed concern over the “slow Islamization of the Balkans”. Also, the EU is doing its utmost to reduce the influence of Russia and China.

Washington demonstrates complete agreement with Brussels. In May 2018 US Secretary of State Mike Pompeo, addressing the International Affairs Committee of  the House of Representatives, said that Russia (and also Turkey) were as he put it involved in “destabilizing the situation” in the Balkans. Hence the build-up of American military presence (US military bases are located on the territories of three countries of the region) and the involvement of Balkan states in NATO programs. Though, according to an official statement of the State Department, the US policy in the Balkans pursues the one and only  purpose of “assisting the states of the region in their efforts to strengthen peace, establish stability and create conditions for progressive development”. But the Balkans remember the Yugoslav crisis and the role of NATO in the aggressive destruction of this state.

Given the situation, friction with Ankara pushes Washington into building its own military infrastructure with the support of Rumania, where elements of the US missile defense shield are deployed, and Bulgaria, where four American military bases are located. Two years ago the United States announced the creation of several more bases on the peninsula, primarily in Greece.

At present, the Balkan Region presents an important chapter of the Russian foreign policy. A number of countries, first of all, Serbia, continue to request Russian presence. According to the author of the report “Where do Balkans go? New cooperation paradigm for Russia” (2018) at the Valdai Club, Russia ought to exert efforts to expand  the range of partners in this region, simultaneously fostering cooperation with external players. One instance of such cooperation  could be an extension of the Turkish Stream into Europe.

As for Turkey, this region is of importance within the framework of “neo-Ottomanism”, which envisages the spread of economic, cultural and political influence to former territories of the Ottoman Empire. Even though this doctrine has not been declared at the official level,  it de facto constitutes the ideological basis of the country’s foreign policy.

In the 1990s, on the peak of euphoria at the appearance of a whole number of Turkic states, Turkey proclaimed the creation of a “Turkic world” a major point of its foreign policy agenda. In the opinion of the country’s political elites, leadership in this “world” would boost Turkey’s value on the international scene and would thus facilitate its joining the European Union. Now, the agenda has become more ambitious: as part of this ideology, Turkey positions itself as an equal partner to  entire Europe and deems presence in the Balkans vital.

The “Turkic world” did not come into being for many reasons – it received no support from the West, and Turkey lacked the resources and influence to translate it into life unassisted. Likewise, the West does not need Pax Ottomana in any form, while efforts to create it may in the long run  prove too heavy a burden for the Turkish economy.  

From our partner International Affairs

Continue Reading

Publications

Latest

Diplomacy1 hour ago

3 Ideas for Your Essay on Diplomacy

Taking up diplomatic studies is a practice that long ago earned admiration from young people due to the impressive range...

Energy2 hours ago

Promoting Indonesia’s Renewable Energy for a Better Future

Indonesia has a large target to reduce greenhouse gas emissions by around 29% from business as usual (BAU) emissions by...

Reports4 hours ago

COVID-19 Charts Uncertain Course for Back-to-School, Back-to-College Season

COVID-19 has elevated parent’s anxieties around health and finance, and led them to question the quality of education that students...

East Asia6 hours ago

The implementation of the BRI project at sea: South Maritime and Arctic Silk Roads

In 2013, China started to launch a global system of transport corridors that should connect China with the entire world...

Newsdesk8 hours ago

From Relief to Recovery: PNG’s Economy in the Time of COVID-19

Papua New Guinea’s economy has been hit hard by the COVID-19 crisis due to weaker demand and less favorable terms...

Energy News10 hours ago

Deloitte: Energy Management – Paused by Pandemic, but Poised to Prevail

Since Deloitte began conducting its annual survey tracking clean energy attitudes and actions a decade ago, the percentage of residential...

Energy News12 hours ago

ADB, IEA Renew Agreement to Collaborate on Energy Sector Sustainability and Resilience

The Asian Development Bank (ADB) has renewed a memorandum of understanding (MOU) with the International Energy Agency (IEA) to scale...

Trending