This master thesis focuses on Fukuyama's End of History thesis and the Theory of Democratic Peace. Broader theoretical framework is the liberal-idealist tradition of international relations. The basis for analysis is liberalism which is presented as a scientific research program. Liberal theory is chosen also due to the fact that it provides better explanation of contemporary complex and interconnected world. The analysis focuses on theoretical foundations of both theories and follows their main supporting arguments. Liberal-democratic system is interpreted as an emergent property and the consequence of spontaneous order (societal self-organization based on voluntary co-operation), i.e. as an outcome of an evolutionary process in a complex system with feedback. The consequence for the international system is that it can be no longer considered as mainly anarchical environment.

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In this thesis I address the topic Islam and democracy. I argue that rather than asking whether Islam and democracy are compatible, Western theorists should be seeking out how Muslims practice democracy. The ultimate aim of this thesis is to present a groundwork for meaningful and inclusive cross-cultural democratic dialogue to use as a basis for a global discourse on democracy. My main argument is that the Islam and the West paradigm has occluded dialogue by miring the topic Islam and democracy in debate over whether the two are compatible. Accordingly, the contents of this work are dedicated to (1) deconstructing the Islam and the West paradigm and demonstrating its inadequacy as a viable approach to the topic Islam and democracy, and (2) presenting arguments for, and exploring sites of, Muslim democracy and post-Islamism as starting points for cross-cultural dialogue between Muslim and Western societies and theorists.

This thesis is a commentary on Patrick McCabe's novel, The Butcher Boy, which was published in 1992. The novel is told through the perspective of the main character, Francie Brady, who through the majority of the narration is depicted as a young boy. Francie's life is riddled with tragedy with his moving from the loss of one important person in his life to another until the pain of these losses triggers a violent paranoid outburst resulting in the murder of the fixation of an obsession of his, Mrs. Nugent. This thesis looks at the events of the novel through the perspective and insight provided by Ursula K. Heise's theories of "posthistory" and the "hyper-present," as well as Paul Grainge's concepts of the "Mood" and the "Mode" of nostalgia.

I have structured my master's thesis in terms of an opposition between Kojeve's existentialist, Marxist philosophical formulation of Hegel's Phenomenology and Levinas's post-Heideggerian, anti-Hegelian phenomenology in Totality and Infinity. While Levinas's project is explicitly anti-totalitarian, Kojeve's reading of the Phenomenology emphasizes the End of History in Hegel's philosophy without shrinking from its totalizing aspects. While the philosophical project of each thinker is generally antithetical to the other, it is my contention that the universal and homogeneous state, conceived by Kojeve to be the rational realization of the end of history, is a legitimate moral project for Levinasian ethics. This thesis provides both an exegesis of Kojeve's reading of Hegel's master/slave dialectic in the Phenomenology and an interpretation of the tragedy of the slave understood in terms of Holderlin's theory of the tragic. It is through the master/slave dialectic that history consummates in the end of history. Later in the thesis, I outline Levinas's project as an ethics as first philosophy in opposition to the Eleatic traditions in Western philosophy. We can trace Levinas's project in his unconventional reading of the cogito and the idea of infinity. Whereas Descartes represents a philosophical return home for Hegel, Levinas's reading of Descartes represents a philosophical sojourn away from home in the second movement of the Meditations. With these notions, we have a formal basis in accounting for the conflict in Levinas's thought between the moral necessity of universal rights and the dangers of assimilation. Finally, I argue for why the universal and homogeneous state is an ethically worthy goal from a Levinasian perspective. On this question, I engage the thought of a number of thinkers of the left: Kojeve, Derrida, Horkheimer, Adorno and Zizek. I conclude that Levinas's thought on universalism and eschatology can serve as a moral basis for the left-Hegelian project of realizing a universal and homogeneous state. Because such a state is distinguishable from a totalizing End of History, the eschatological concern for one's singularity within history is compatible with the prophetic call to strive for political universality. Ultimately, it is the responsibility to this prophetic call that guarantees one's singularity.

Cette thèse étudie la réception plurielle de Hegel dans le discours philosophique du XXème siècle. En prenant comme fil rouge la dialectique hégélienne de la reconnaissance, cette thèse soumet à l’examen ses réappropriations successives chez Kojève, Lacan et Honneth. La première réception de Hegel fût une théorie de l’anthropogenèse qui mettait l’accent sur la lutte pour la reconnaissance et sur la fameuse dialectique du maître et de l’esclave. La reconnaissance de soi atteinte par l’esclave et sa victoire imaginaire ouvrant sur la terre promise de la reconnaissance correspondent à la fin du Temps Historique. Mais à la suite de Kojève, c’est cette version de l’anthropologie hégélienne qui a inspiré la psychanalyse lacanienne. Celle-ci constitue une critique de la conscience de soi considérée comme synonyme d’aliénation imaginaire. Bien qu’indispensable pour la constitution d’un soi et d’un monde stables, la reconnaissance spéculaire de soi est forcément méconnaissance. Contrairement à Kojève et à sa reprise par Lacan, la théorie de la reconnaissance d’Honneth constitue l’envers de la domination puisqu’elle autorise le passage de la tyrannie de l’inconscient et du déni résiduel à une lutte pour la reconnaissance. Son entreprise consiste à renouer avec Hegel, mais celui-ci n’est pas lu comme une pensée de l’historicité, mais celle de la constitution intersubjective de l’autonomie du sujet. Ainsi, l’horizon de la vie éthique ne procède plus d’une dialectique du développement historique, il est inscrit plutôt dans la formation psycho-sociologique de l’identité / The question, which is at the core of this dissertation is the plural reception of Hegel in the philosophical discourse in the 20th century. The guiding line in this study is the Hegelian dialectics of recognition, I then examined in this dissertation its successive reappropriations in Kojève, Lacan and Honneth. The first reception of Hegel was a theory of anthropogenesis, which focused on the struggle for recognition and on the well known dialectic of master and slave. The self-recognition achieved by the slave and by his/her imaginary victory opening onto the promised land of recognition, corresponds to the end of Historical Time. However, after Kojève, it was that version of Hegelian anthropology that inspired Lacanian psychoanalysis. The Lacanian psychoanalysis is a critique of self-consciousness, which is considered as synonymous with imaginary alienation. The specular recognition of oneself, while essential for the formation of a stable self and world, is necessarily misrecognition. Unlike Kojève and his resumption by Lacan, Honneth’s theory of recognition is considered as the opposite of domination since it allows the transition from the tyranny of unconscious and residual denial to a struggle for recognition. Honneth’s gesture consists in returning to Hegel, but the latter is not represented as a thought of historicity, but as the intersubjective constitution of the autonomy of the subject. Thus, the horizon of ethical

Este trabalho propõe o estudo da ideia de “fim da História”, conforme apresentada pelo cientista político norte-americano Francis Fukuyama. Em um primeiro momento, delimitamos seu conceito de “fim da História” a partir do artigo original The End of History?, de 1989, e de suas publicações seguintes, até o livro The End of History and the Last Man, de 1992. Na segunda parte, após contrastar a ideia ao paradigma de “choque de civilizações”, de Samuel Huntington, aproximamos a estrutura conceitual proposta por Fukuyama de tópicos da teoria da história e história da historiografia relacionados ao conceito moderno de História e sua eventual exaustão identificada por diversos autores. No terceiro momento, o trabalho aborda o percurso da obra de Fukuyama após a repercussão inicial de sua proposta de “fim da História”, até os dias de hoje, buscando eventuais novidades à estrutura conceitual delimitada anteriormente. A título de conclusão, abordamos o cenário atual dos debates da historiografia para especular acerca do futuro do campo do conhecimento e do ofício do historiador. / This work proposes the study of the idea of the “end of History“, as it is presented by the North American political scientist Francis Fukuyama. At first, we delimit the concept from his original article The End of History?, published in 1989, and from his following publications, up to his 1992 book The End of History and the Last Man. In the second part, after contrasting Fukuyama’s idea to Samuel Huntington’s “clash of civilizations” paradigm, we put the conceptual structure proposed by Fukuyama alongside topics regarding theory of history and history of historiography related to the modern concept of History and its eventual exhaustion, already signaled by several authors. The third part approaches the long course of Fukuyama’s work regarding “the end of History”, after the repercussion of his initial article up until the present days, looking for eventual innovations in the conceptual structure previously designed. For the sake of conclusion, we approach the current debates around the topic, to speculate about the future of the field of knowledge and the role attributed to the professional historian.

Despite the general academic consensus that liberal democracy has triumphed over communism, Marxist-inspired movements continue to thrive across the global south. This is a curious phenomenon in the post-Cold War era. This paper explores the recent growth of both The Revolutionary Armed Forces of Colombia and the Naxalite-Maoist Insurgency in India, and compares the two groups. It analyzes the factors that have led to their resurgence, in particular, the political and economic dimensions. Specifically, it addresses the impact of two dominant factors in fomenting their resurgence: neo-liberalism and political exclusion. First, recent growth of both groups seems to correlate with the adoption of neo-liberal economic policies and progressively draconian structural adjustments, which aggravated existing poverty and inequality, in their respective countries. Second, recent growth of both groups seems to correlate with political exclusion of marginalized groups, an exclusion increasingly enforced by state violence. The survival and growth of Marxist-inspired armed movements across the globe also raises important questions about the future of liberal democracy. This paper asks whether the persistence of Marxist-inspired movements across the global south has given the lie to the "end of history" theory, and what their resurgence says, if anything, about the "clash of civilizations theory. It concludes that the success of these movements challenges the apparent triumph of liberal democracy in both Colombia and India, and perhaps in the post-Cold War era globally.

Este trabalho propõe o estudo da ideia de “fim da História”, conforme apresentada pelo cientista político norte-americano Francis Fukuyama. Em um primeiro momento, delimitamos seu conceito de “fim da História” a partir do artigo original The End of History?, de 1989, e de suas publicações seguintes, até o livro The End of History and the Last Man, de 1992. Na segunda parte, após contrastar a ideia ao paradigma de “choque de civilizações”, de Samuel Huntington, aproximamos a estrutura conceitual proposta por Fukuyama de tópicos da teoria da história e história da historiografia relacionados ao conceito moderno de História e sua eventual exaustão identificada por diversos autores. No terceiro momento, o trabalho aborda o percurso da obra de Fukuyama após a repercussão inicial de sua proposta de “fim da História”, até os dias de hoje, buscando eventuais novidades à estrutura conceitual delimitada anteriormente. A título de conclusão, abordamos o cenário atual dos debates da historiografia para especular acerca do futuro do campo do conhecimento e do ofício do historiador. / This work proposes the study of the idea of the “end of History“, as it is presented by the North American political scientist Francis Fukuyama. At first, we delimit the concept from his original article The End of History?, published in 1989, and from his following publications, up to his 1992 book The End of History and the Last Man. In the second part, after contrasting Fukuyama’s idea to Samuel Huntington’s “clash of civilizations” paradigm, we put the conceptual structure proposed by Fukuyama alongside topics regarding theory of history and history of historiography related to the modern concept of History and its eventual exhaustion, already signaled by several authors. The third part approaches the long course of Fukuyama’s work regarding “the end of History”, after the repercussion of his initial article up until the present days, looking for eventual innovations in the conceptual structure previously designed. For the sake of conclusion, we approach the current debates around the topic, to speculate about the future of the field of knowledge and the role attributed to the professional historian.

Este trabalho propõe o estudo da ideia de “fim da História”, conforme apresentada pelo cientista político norte-americano Francis Fukuyama. Em um primeiro momento, delimitamos seu conceito de “fim da História” a partir do artigo original The End of History?, de 1989, e de suas publicações seguintes, até o livro The End of History and the Last Man, de 1992. Na segunda parte, após contrastar a ideia ao paradigma de “choque de civilizações”, de Samuel Huntington, aproximamos a estrutura conceitual proposta por Fukuyama de tópicos da teoria da história e história da historiografia relacionados ao conceito moderno de História e sua eventual exaustão identificada por diversos autores. No terceiro momento, o trabalho aborda o percurso da obra de Fukuyama após a repercussão inicial de sua proposta de “fim da História”, até os dias de hoje, buscando eventuais novidades à estrutura conceitual delimitada anteriormente. A título de conclusão, abordamos o cenário atual dos debates da historiografia para especular acerca do futuro do campo do conhecimento e do ofício do historiador. / This work proposes the study of the idea of the “end of History“, as it is presented by the North American political scientist Francis Fukuyama. At first, we delimit the concept from his original article The End of History?, published in 1989, and from his following publications, up to his 1992 book The End of History and the Last Man. In the second part, after contrasting Fukuyama’s idea to Samuel Huntington’s “clash of civilizations” paradigm, we put the conceptual structure proposed by Fukuyama alongside topics regarding theory of history and history of historiography related to the modern concept of History and its eventual exhaustion, already signaled by several authors. The third part approaches the long course of Fukuyama’s work regarding “the end of History”, after the repercussion of his initial article up until the present days, looking for eventual innovations in the conceptual structure previously designed. For the sake of conclusion, we approach the current debates around the topic, to speculate about the future of the field of knowledge and the role attributed to the professional historian.