Abstract
The paper is set out to examine the relationship between working nation-state paradigm in European Union member countries and its effect on the culture policies of EU members. What is aimed here is that the obstacles against a common culture policy in EU ache, is a reminiscent of nation-state reactions which can be explained through the understanding of Machiavellian philosophy of state. The mechanisms of the nation state function in parallel with the Machiavellian “ruthlessness” when it comes to the development of common culture policies since culture is s ‘securitized’ and thought to be bounds of the imagined community that should not be violated in any case. There is a sense of Machiavellian submission of the religion in coherence with the ‘ends’ of the state and the formation of subordinate, god fearing citizens who compose the imagined community in his philosophy. Nation-states have been endeavoring to trash off the diversities to create a new conception of unitary and artificial community whose members are implicitly forced to be subordinates and objects of ‘national culture’ so that just like in Machiavellian vision, they are easy to control. The prominent tool in the mechanism of subordination is the ‘institution of citizenship’, which is directly identified with the notion of having equal rights and the sense of having equal right is directly associated with having the same identity. The deepening process of European Union was expected to create various realms commonalities such as strengthened political union in terms of fiscal and culture policies but it has not been the case so far. The paper tries to put light on the question why member states are still in conflict in culture policy, obstacles against founding a new common culture policy which are crucial since the problematic mechanism still prevents the EU from becoming “People’s Europe”. The Machiavellian philosophy will be utilized to show what kind of parallelisms are working in the complex, multi-faceted problem of legislating a common binding culture policy in the era of “imagined communities” since the philosophy still functions as an “invisible preventive hand” and questions whether it is able to give a viable response to the EU common policy programs. DOI: 10.5901/mjss.2014.v5n23p1956
Highlights
There are two theoretical basis, those of globalists and realists upon whose theoretical frameworks, the relationship between the nation-state paradigms and globalization is to be interrogated
The kinds of parallelisms that can be drawn between Machiavellian philosophy and the real-political implementations of EU member states are more evident in the realm of cultural policies
Though it is claimed by cosmopolitans or globalists that nation-states have come to the end of their terms and world community will emerge on the stage through the incessant process of deterritorialization, I argue that globalism is not a problem if it is not perceived as a problem but as a chance or milieu to embrace the growing needs of people and the solution seems to be lying in the positive responses to be given by the nation-states or the disposal of nation states adopting Machiavellian philosophy in practice
Summary
There are two theoretical basis, those of globalists and realists upon whose theoretical frameworks, the relationship between the nation-state paradigms and globalization is to be interrogated. These theoretical bases are of significance in unfolding European Union’s cultural policies during the globalization process. While engaging with EU’s cultural policies and globalization process as an antiMachiavellian force, the paradigms (Eurocentrism and Multiculturalism) adopted by European Union in order to appease people’s growing needs will be interrogated in order to point out the ideological and implementational responses of EU whose members’ Machiavellian nature implies a sense of “collective selfishness” of member states (Deutsch 2009, p.192). Imagined community is the key term since its implications make a further reference to the Machiavellian notion of “patriotism as the highest good and ultimate justification for the prescription of evil” (Deutsch 2009, p.192)
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