LAUSR

and fulfills its promise to develop a non-presentist approach to development. The book demonstrates different ways of legitimizing citizenship in capitalist and Jacobinist developmental models and their impact globally. Second, Capitalism, Jacobinism, and International Relations offers an analytically rigorous perspective of Turkish modernity that connects economic and ideological explanations sophisticatedly. The book bridges the perspectives that use economic and ideational factors in explaining Turkish political development. For example, when explaining the military’s intervention in politics in 1997, Duzgun writes that “the legacies of a Jacobin past were invoked once again to reinforce an oligarchic capitalism against the vision of a more market-dependent society. The soft coup of 1997 turned secularism into a bulwark against the deepening of capitalist social relations” (p. 243). Such an approach that provides a politicaleconomic background for ideological contestations is rare in Turkish studies. Duzgun’s study utilizes political economy to make sense of Turkish society’s ideological divisions. Finally, the theoretical promise of the book, offering a nonpresentist and noninternalist analysis of modernity, is largely fulfilled. Both in the Western European context and the Ottoman/Turkish version, Duzgun avoids ahistoricism and provides a rich historical context for the emergence of capitalism and Jacobinism and their impact in the Ottoman/Turkish lands, which makes his study truly nonpresentist. While Duzgun also provides an international geopolitical perspective in explaining the Ottoman modernization efforts, his success in offering a noninternalist perspective is relatively limited. In his analysis of Ottoman modernization and the trajectory of modernity in the Republican period, international factors are mostly left out. While he mentions the impact of French Jacobinism on late Ottoman intelligentsia, for example, he does not offer international mechanisms that helped Jacobinism take root in the Ottoman Empire. Similarly, while Duzgun mentions the geopolitical considerations for Turkey’s transition to a multi-party democracy after 1945, he does not demonstrate empirically the impact of international context on Turkey’s transition to capitalist modernity. Instead, he focuses on the state-society relationship that resulted in a Jacobinist model, a capitalist model, or a synthesis of the two. From this perspective, Duzgun’s study looks like a work of political economy rather than a work of international relations. Duzgun discusses the importance of the rise of conservative politics in Turkey for capitalism’s growth there, especially after the 1980s; however, his description of the rise of authoritarianism in the 2010s seems to represent a Jacobinist mentality. To Duzgun, the conservative actors saw capitalism as a chance to compete with statesupported bourgeois and therefore supported the market reforms. The state-supported economic actors were “noncompetitive, protectionist, and inward-looking industrialists, opposing (yet no longer able to completely derail) the economic restructuring begun in 1980” (p. 225). The conservative actors, by implementing market reforms, challenged the Jacobinist establishment. While this narrative is in line with the general arguments of Capitalism, Jacobinism, and International Relations, Duzgun does not provide an explanation for the transformation of Islamists in the 2010s toward more authoritarian rule. Duzgun concedes in his book that under Islamist rule in recent years, “there has been a clear shift from a ‘rule-based’ neoliberalism toward an arbitrary, militarized, and fascistlike neoliberal regime of governance” (p. 255). An analysis of this change reveals that the shift toward authoritarianism departs from market-based logic and leans toward a Jacobinist mentality by linking the citizens’ status to more state-based factors such as patriotism, loyalty, and nationalism. While Duzgun labels the new shift in Turkey as authoritarian capitalism, the new trend seems to represent more of a new Islamist synthesis between Jacobinism and capitalism. All in all, Duzgun’s study offers an excellent interdisciplinary analysis of different modes of modernity and their application to Turkish modernization. Those scholars interested in modernity, the political economy of development, and Turkish studies will benefit from the book immensely.