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From agents and structures to minds and bodies: of supervenience, quantum, and the linguistic turn

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Abstract

This article argues that ‘middle-ground’ constructivism is based on an uneasy tension between mental causality and rump materialism that shows itself as a conflict between upward determination of ideas and their downward causation on the material world. Even Alexander Wendt's recent turn to quantum and a holographic model of society does not solve this problem. Instead, his turn shows that the more mental causality and thus an autonomy of ‘consciousness’ is granted, the more an ontologically based constructivism becomes implausible. In clarifying differences and similarities between different strands of constructivism, this article argues for a reorientation of our focus on the mind–body problem. From this perspective, however, constructivism presents itself not as some middle ground, but is rather characterized by its attempt to overcome Cartesian categories.

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Notes

  1. The moderate version is presented in Adler (1997), Checkel (1997, 1998), Risse (2000), Risse and Wiener (1999) and Wendt (1991, 1998). The more radical version is associated with the work of Friedrich Kratochwil (1989, 2000), Nick Onuf (1989) and Stefano Guzzini (2000).

  2. For a deeper exploration on causality, see Kurki (2007).

  3. Of course, some moderate constructivists claim to have overcome the ideas/matter distinction. However, they then continue to reproduce the distinction. See for example Joseph (2007: 350).

  4. The recent exchange (Doty 1997, 1999; Wight 1999, 2000; Bieler and Morton 2001) within European Journal of International Relations inaugurated a second generation of agent-structure theorizing. Characteristic of this new generation is an openly pursued theoretical diversity that negates the very existence of a one-size-fits-all solution. Rather, the problem is to be contextualized and analysed from different perspectives. Doty offers post-structuralism, Wight critical realism and Bieler and Morton neo-gramscianism as possible solutions. Although I am convinced that this approach will serve as a fruitful reference point for further clarification of conceptions of agency and structure embedded within different theoretical approaches, this part focuses primarily on Alexander Wendt and thus the Wendt–Hollis/Smith exchange.

  5. For a deeper discussion on this point see Guzzini and Leander (2006).

  6. See for example Sikkink (1991), Goldstein and Keohane (1993). For a critique see Laffey and Weldes (1997).

  7. In answering the question why a particular set of ideas prevails, this dualism has led to the focus on ‘sponsorship’ arguments which, however, and quite contradictory to an assumed impact of ideas, refers to the materiality of interests. See for example Finnemore and Sikkink (1998: 887–917) and Sikkink (1991).

  8. I will not discuss the ‘reasons vs causes’ debate within the philosophy of mind in more detail. For that see Davidson (1963, 1980a) and Dretske (1988a).

  9. Wendt certainly departs from the positivist notion of causality. For similar attempts see Kurki (2007) among many.

  10. This is not to suggest that the mind–body problem is a transhistorically stable question. Quite the contrary. Various philosophical systems, in particular Aristotle, Kant, and Wittgenstein, have altered its framework fundamentally. But this reference suggests that the mind–body problem is linked to the self-understanding of ‘modern’ mankind and that different paradigms of the mind–body problem, or indeed, the very absence of it, indicate its social context. I thank one reviewer for pointing this out to me.

  11. What can already be seen is an inherent link with issues of ‘cause’, ‘causation’ and ‘explanation’: while psychophysical causation may be understood in terms of ‘impulse’ or ‘energy transference’, it is doubtful that mental to mental causation belongs to the same category. However, this avenue cannot be pursued in this article.

  12. Society is seen as the sum of individuals and their interaction. As ‘inter-action’ is the basic unit (logical atom), society is seen as a problem of ‘aggregation’. Clearly, this goes back to Hobbes' famous ontological presumption that only bodies are able to move bodies. What cannot be dealt with at the moment is the relevance of Rousseau's critique that only by integrating individuals via norms can necessary cohesion for reproduction of society be provided.

  13. As will be discussed later: Moreover, according to classic logic's axioms (identity, non-contradiction, excluded third), knowledge is assumed to be homogenous, hierarchically ordered, and storable: as we approach ultimate truth, our stock of knowledge increases allowing for progress (‘success of science’) and human freedom.

  14. Most of all Davidson (1980b, 1980c). Fodor (1975, 1990) and Dretske (1988a, 1989, 2000) attempted to specify how physical states can be seen as having explanatory and causal relevant content. Given the theoretical attractiveness of this position, approaches like token identity (MacDonald 1989), type identity (Lewis 1983; Armstrong and Malcom 1984) and functionalism (Block 1980; Van Gulick 1982; Davidson 1984) belong to the hottest debated and dominant research areas today.

  15. For reasons of space, I will leave out discussion of various forms of supervenience like weak, strong or global supervenience. For a discussion see Kim (1984).

  16. This is the central point of Godehard Brüntrup's discussion, (1994: 46).

  17. Most famously Dretske (1988b) but see also Wendt (2006: 191).

  18. Although he thinks that post-modern approaches would not have a background in ‘natural’ science or complexity theory. It is unfortunate that Wendt does not engage more fully with the literature because I guess he would soon find out that it actually does. One need just consider the importance of second order cybernectics or the work of Michel Serres.

  19. Characterized as an ontological trilemma, a conflict between mental causality and ontological causality was detected: when ontology is put first, the possibility of mental causality cannot be seriously incorporated. An incorporation of mental causality, however, challenges the validity of realist ontology.

  20. Wittgenstein (1953: § 17) but see also Lakoff (1987), Douglas (1992), Goodman et al. (1992).

  21. See for example Fierke (2002) and in particular Guzzini (2005).

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Acknowledgements

I thank Friedrich Kratochwil, Nick Onuf, Mathias Albert, Martin Weber, Antje Wiener, Benjamin Herborth, Martin Koch, Jan Helmig and Peter Lenco for their very helpful comments on previous drafts of this article. My special thanks go to Stefano Guzzini and the anonymous JIRD reviewer for their patience and superb comments. Any remaining errors are entirely my own.

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Kessler, O. From agents and structures to minds and bodies: of supervenience, quantum, and the linguistic turn. J Int Relat Dev 10, 243–271 (2007). https://doi.org/10.1057/palgrave.jird.1800131

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