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Constructivism by Nicholas Onuf

Constructivism argues that social structures are socially constructed through interactions between actors who negotiate their positions and identities. According to Nicholas Onuf, language plays a central role, as speech acts and language games help actors create and recreate the rules that structure their interactions. There are three types of speech acts - assertives, directives, and commissives - which correspond to three types of rules and social structures: assertives and instruction rules produce hegemony; directives and directive rules produce hierarchy; and commissives and commitment rules produce heteronomy. Onuf asserts that language is fundamental to this process of social construction.

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125 views

Constructivism by Nicholas Onuf

Constructivism argues that social structures are socially constructed through interactions between actors who negotiate their positions and identities. According to Nicholas Onuf, language plays a central role, as speech acts and language games help actors create and recreate the rules that structure their interactions. There are three types of speech acts - assertives, directives, and commissives - which correspond to three types of rules and social structures: assertives and instruction rules produce hegemony; directives and directive rules produce hierarchy; and commissives and commitment rules produce heteronomy. Onuf asserts that language is fundamental to this process of social construction.

Uploaded by

nayab fatima
Copyright
© © All Rights Reserved
Available Formats
Download as PDF, TXT or read online on Scribd
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Constructivism by Nicholas Onuf

Constructivism is that social creation is the ongoing co-constitution


of actors (agents) and their environments (structures). International
relations are a social process: actors interact with each other and
negotiate their positions (ideas, interests, and even their own
identities). At the same time, these interfaces engender structures.
Given the basis for the creation of these structures, they become
mutable. Contrary to the notions of, say, Neo-Realism about the
permanence and timelessness of the international system,
Constructivists share the assumption that change is possible. What
makes Onuf’s version “critical,” however, is the epistemology he
enlists. The “linguistic turn,” and hence the focus on language,
speech acts, and discourses is central to his analysis. Language
helps actors create and recreate the rules of their interactions – the
rules of the game. Consequently, rules give rise to different types of
rule or structures. In short, Onuf’s is a three-step paradigm:
language, rules, rule.
When actors “speak” or articulate themselves, they engage in speech
acts. Speech acts enable an action whose meaning lies in the rules
of the utterance. The best example here is saying “I do” in a marriage
ceremony. The meaning of the phrase therefore makes sense only to
the extent of the practices and the rules surrounding that particular
context. Uttering the same phrase in a different context (such as
saying “I do” while in a, say, fishing expedition) gives a
totally new meaning to it. When actors exchange speech acts in the
course of their interaction, the cluster of speech acts are known as
“language games,” following Ludwig Wittgenstein’s philosophy. In
Onuf’s analysis, speech acts can be clustered into three: assertives,
directives, and commissives. Expressions of assertives include to
name, to declare, or to inform. Directives are usually identified
through articulations such as to request, to order, or to command.
Commissives, meanwhile, embrace utterances that promise, commit,
or oblige someone to do something. Speech acts and the ensuing
language games are powerful because, as Onuf argues, they can be
used to represent and perform deeds. Crucial here, however, is the
claim that the meaning of a speech act or the clout of a language
game is determined by looking at the underlying rules. Rules are
what give and constitute meaning to what we say and do. In order to

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identify the rules of the game, we need to go back to the clusters of
speech acts. Each cluster, according to Onuf, corresponds to a
category of rules. Hence, assertive speech acts follow instruction-
rules, directives follow directive-rules, and commissives follow
commitment-rules. Instruction-rules make assertions or offer
instructions about particular states of affairs. Directive-rules issue
orders and specify consequences for disobeying the rules.
Commitment-rules specify rights and duties that commit speakers to
a future course of action. It has been previously mentioned that
Onuf’s Critical Constructivist framework offers athree-step paradigm,
that which involves language, rules, and rule. As each speech act
cluster has a corresponding category of rules, so too do they have
correlating types of rule. Assertives and instruction-rules produce a
hegemonic rule. Directives and directive-rules produce hierarchy.
Commissives and commitment-rules generate heteronomy. In this
sense, language is at the heart of Onuf’s analysis because none of
the three types of rule would hold if languagegames were absent.
Some definitions and parameters are necessary to capture Onuf’s
perspective. Hegemony in IR depicts the relationship between a
major power and its subordinates, similar to the Soviet Union and
Eastern Europe in the early Cold War era. Here, the major power
redefines social reality through regimes, and subordinates consent to
such a rule. Hierarchy is best seen in how a bureaucracy works
where directives and orders flow from a higher officer to the one
below. Hierarchy in IR highlights asymmetry in power relations and
the threat or the use of force or intervention in order to effectuate the
dominant power’s rule. Heteronomy, meanwhile, takes place when
actors enter into agreements and realize that their maneuverability is
compromised because of those commitments. A historical example
of such includes lord-serf relations: serfs needed the physical
security that only lords could provide, so they entered into
agreements with them on the latter’s terms. Onuf’s thesis is simply
that the world is our making (hence, World of Our Making). Our
words, our deeds, our acts create the rules, relationships, and
structures we find ourselves in. Logically, it follows that we can also
re-make (or even un-make) the worlds we have built.

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