Rationalism Or Anti-Rationalism

This article tries to solve two problems: first, give a critical analysis of Wendtrian constructivism by the framework of rationalism/anti-rationalism, to see in which sense Wendtrian constructivism is anti-rationalism and in which sense it is a kind of rationalism; second, reflect on rationalism itself. Answer the first question will help us to identify out the deep-rooted spiritual convictions of the owners of Wendtrian constructivism; the need to reflect rationalism itself lies in the fact that although rationalism misunderstand the human nature, misunderstand the social world and misunderstand reason itself, it still controls most people's thinking and actions.In order to achieve these double aims, chapter one gives a definition of rationalism after introducing William James, Martin Wight and Hans Morgenthau's views of rationality and rationalism. Any theory, which presupposes human being can use their rational ability freely and which give their rational ability a decisive role in human affairs is, in the author's opinion, a kind of rationalism. Chapter two finds out that Wendtrian constructivism in two important senses is anti-rationalism, which are the concept of culture and the viewpoint of constructivism about ethics. The concept of culture is important because it contains some irrational factors in itself. The viewpoint of constructivism about ethics is which the author calls"extending the boundaries of individuality". Chapter three finds out that as a result of its simple treatment of the concept of identity and its regards interests as ideas, then, Wendtrian constructivism is essentially one special kind of rationalism. The simple treatment of the concept of identity lies in the fact that like any other kinds of rationalism, Wendtrian constructivism also ignores the human soul. And interests are not ideas because it is not ideas tell people what to want, people want the things they want because their inner passions force them to want like that. In the conclusion, the author summarizes his position and perspective regarding international politics, which he names it as"historical understanding and the return of classical-realism".