Immanuel Kant’s Perpetual Peace: The New World Order of Critical Philosophy.
Abstract
Kant’s 200-year-old essay is considered in light of its enduring impact on peace studies, the creation of
the United Nations, and the implementation of a new world order based on lasting peace. Through a
detailed analysis of its content and the cross-examination of various sources, it is suggested that the repu-
tation of Perpetual Peace is not undeserved: while stressing the importance of fundamental principles ap-
plied to world affairs, it also provides realistic steps towards conflict resolution. Most importantly, the
present study attempts to show how Kant’s view of religion’s role in human life, based on his critical phi-
losophy, serves as the underlying catalyst of his apparently secular considerations.
... In the previous study, several studies were collected. Among these studies is Claude Perrottet (2009), to show how Kant's view of religion's role in human life, based on his critical philosophy, serves as the underlying catalyst of his secular considerations. Another research by Nursita and Surwandono (2017), analyzes the influence of ideas in the Democratic Peace Theory on U.S. foreign policy. ...
This study critically discussed the concept of 'perpetual peace' according to Immanuel Kant. Abstrak Penelitian ini membahas secara kritis konsep 'perpetual peace' menurut Immanuel Kant. Bagi Kant, perdamaian adalah hal yang mutlak ada dan perang adalah hal yang harus dihindari. Konsep Kant tentang perdamaian berangkat dari ide filosofis nya tentang manusia dan etika. Menurut hipotesa peneliti, konsep perdamaian Kant tersebut bermasalah dan kurang sesuai dengan konsep perdamaian dalam Islam. penelitian ini bertujuan mendeskripsikan konsep perpetual peace Immanuel Kant dan konsep perdamaian dalam Islam. Selain itu, juga akan dianalisa bagaimana konsep perpetual peace Kant ditinjau dari worldview Islam. Penelitian ini adalah penelitian kepustakaan (library research) dan metode yang digunakan dalam penelitian ini adalah metode deskriptif, metode analisis dan metode komparatif. Penelitian ini menghasilkan kesimpulan bahwa konsep perdamaian Kant memiliki beberapa problem secara filosofis dan praktis. Secara filosofis, problem konsep perdamaian Kant berkisar seputar konsep manusia, etika, dan kausalitas yang cenderung menafikan unsur Tuhan di dalamnya. Secara praktis, ide Kant bahwa perang tidak boleh ada merupakan angan-angan yang sulit terwujudkan. Pendapat Kant tentang segitiga perdamaian juga menyisakan banyak permasalahan. Berbeda dengan itu, dalam pandangan Islam, perang diperbolehkan dengan tujuan memerangi kezaliman dan bertujuan demi terciptanya kebaikan atau maslahah, Iqbal. M.A, Mohamad. L, Naqia. S.T keadilan, dan perdamaian secara global. Perang dalam Islam juga diatur berdasarkan asas etika dan kemanusiaan. Hal tersebut berdasarkan pandangan Islam tentang manusia yang memiliki sisi baik dan sisi buruk sekaligus. Selain itu, untuk mencapai perdamaian, Islam lebih memfokuskan pada hakekat manusia beserta cara pandang nya terhadap realita dan kehidupan. Al Qur'an dengan ajaran-ajaran normative seperti persamaan antar manusia, keadilan, kejujuran, sifat qanaah, dan lain sebagainya dapat digunakan sebagai dasar normative dan praktis demi tercapainya perpetual peace.
... In the previous study, several studies were collected. Among these studies is Claude Perrottet (2009), to show how Kant's view of religion's role in human life, based on his critical philosophy, serves as the underlying catalyst of his secular considerations. Another research by Nursita and Surwandono (2017), analyzes the influence of ideas in the Democratic Peace Theory on U.S. foreign policy. ...
This study critically discussed the concept of 'perpetual peace' according to Immanuel Kant. For Kant, peace is absolute, and war must be avoided. Kant's concept of peace departs from his philosophical ideas about humans and ethics. According to the researcher's hypothesis, Kant's concept of peace is problematic and not compatible with the concept of peace in Islam. This study aimed to describe Immanuel Kant's concept of perpetual peace and the concept of peace in Islam. In addition, it also analyzed how Kant's concept of perpetual peace is viewed from the Islamic worldview. This research was library research, and the methods used were descriptive, analytical, and comparative. This research concluded that Kant's concept of peace had several philosophical and practical problems. Philosophically, Kant's concept of peace revolves around the concept of man, ethics, and causality, which tend to deny the element of God in it. In practical terms, Kant's idea that war should not exist is a dream that is difficult to realize. His opinion about the peace triangle also leaves many problems. In contrast to that, in the view of Islam, war is allowed to fight injustice and aim for the creation of goodness or maslahah, justice, and global peace. War in Islam is also regulated based on ethical and humanitarian principles. This is based on the Islamic view of humans who simultaneously have a good and a wrong side. In addition, Islam focuses more on human nature and its perspective on reality and life to achieve peace. The Qur'an, with normative teachings such as equality between humans, justice, honesty, the nature of qanaah, can be used as a normative and practical basis for achieving perpetual peaceKeywords : Perpetual Peace; Immanuel Kant; Islamic Worldview
The aim of the paper is to explain humanitarian values on reconciliation of criminal law in the reform of the Penal Code. Reconciliation is a tool to accomplish a problem or law cases that occur in the private and public fields. Currently, reconciliation has been often used to resolve criminal cases, because this solution is more oriented toward human values. The research is library studies, so secondary data (journals, legal documents, and literature) is the main data. The result of the research shows that there are two approaches to discussing human values of reconciliation. Firstly, the values approach shows that reconciliation as consensus - discussion is an admission of guilt in the form of apology, which is containing equality values, rationality, frankness, righteousness, and transparency. Secondly, the policy approach indicates that consensus – the discussion has flexible value and is proportional.
Internal conflicts in the 1990s present the international community with a dilemma to which it is unaccustomed: by what means may these intractable crises be managed such that they do not result in the outbreak or resumption of armed hostilities? While there is still a role for those instruments of conflict management employed during the Cold War, such as peacekeeping operations, the conflicts we face now are no longer purely military in nature, nor will they be resolved by military solutions alone. Growing international recognition of the human cost of such protracted conflict, in addition to other post-Cold War developments, has led the international community to re-conceptualise security and its implications for policy planning. States such as Canada, Sweden and Norway have been at the forefront of this effort. This evolution in the perception of international security has contributed to the emergence of the concept of ‘human security’. Integrating socioeconomic and developmental concerns with recognition of the importance of political stability, human security also breaks new ground by looking at perceptions of security in a wider range of human communities than that defined by the modern state.
Never again! the world has vowed time and again since the Holocaust. Yet genocide, ethnic cleansing, and other mass atrocity crimes continue to shock our consciences --from the killing fields of Cambodia to the machetes of Rwanda to the agony of Darfur. Gareth Evans has grappled with these issues firsthand. As Australian foreign minister, he was a key broker of the United Nations peace plan for Cambodia. As president of the International Crisis Group, he now works on the prevention and resolution of scores of conflicts and crises worldwide. The primary architect of and leading authority on the Responsibility to Protect (""R2P""), he shows here how this new international norm can once and for all prevent a return to the killing fields. The Responsibility to Protect captures a simple and powerful idea. The primary responsibility for protecting its own people from mass atrocity crimes lies with the state itself. State sovereignty implies responsibility, not a license to kill. But when a state is unwilling or unable to halt or avert such crimes, the wider international community then has a collective responsibility to take whatever action is necessary. R2P emphasizes preventive action above all. That includes assistance for states struggling to contain potential crises and for effective rebuilding after a crisis or conflict to tackle its underlying causes. R2P's primary tools are persuasion and support, not military or other coercion. But sometimes it is right to fight: faced with another Rwanda, the world cannot just stand by. R2P was unanimously adopted by the UN General Assembly at the 2005 World Summit. But many misunderstandings persist about its scope and limits. And much remains to be done to solidify political support and to build institutional capacity. Evans shows, compellingly, how big a break R2P represents from the past, and how, with its acceptance in principle and effective application in practice, the promise of "Never again!" can at last become a reality.
Explosions of violent behavior have periodically riveted public attention. While such behavior may be associated with a major psychiatric illness, there is a continuing challenge to understand the emotional underpinnings of such behavior, the sources of aggression, hostility, anger, hate, rage, and violence. Analysts from Freud to Karl Menninger to Kernberg and Kohut have speculated as to the confluence of psychological and real forces that prompt violent outbursts. Other analysts have explored the manifestations of aggression and rage in infancy and childhood. An instance of a violent outburst is presented, and underlying factors are explored. Critical elements prompting such behavior include: (1) an individual perceives a narcissistic injury that is experienced as being profoundly unfair; (2) the individual has no hope for achieving a reasonable resolution of the injury; (3) the individual reaches the decision that the injury cannot be tolerated further and must be responded to with action; (4) the individual has access to weapons to enhance the capacity and potency to respond; and (5) the individual feels a sufficient sense of potency and/or disregard of the consequences to initiate violence.
China's Energy Security and Its Grand Strategy
- Xuecheng Liu
Xuecheng Liu, " China's Energy Security and Its Grand Strategy, " Policy
Analysis Brief, the Stanley Foundation,
September 2006.