INTERNATIONAL LEGAL THEORY Legal Theory PUBLICATION of the AMERICAN SOCIETY of INTERNATIONAL LAW INTEREST GROUP on the THEORY of INTERNATIONAL LAW
Total Page:16
File Type:pdf, Size:1020Kb
International1 • INTERNATIONAL LEGAL THEORY Legal Theory PUBLICATION OF THE AMERICAN SOCIETY OF INTERNATIONAL LAW INTEREST GROUP ON THE THEORY OF INTERNATIONAL LAW VOLUME 5 (2) • 1999 ISSN: 1527-8352 Chair: Nicholas Onuf, Florida International University Vice-Chair: Jianming Shen, St. John’s University Editors: Francesco Parisi, George Mason University Mortimer Sellers, University of Baltimore Student Editor: Charles Blomquist, University of Baltimore LETTER FROM THE CHAIR liberal world in the decades following the Congress of Vienna affected the increasingly In this issue, ILT features a paper whose troubled experiment, in the United States, with author, Harry Gould, is a doctoral student in the federal republicanism. Please consider writing a Political Science Department at Johns Hopkins comment for inclusion in the next issue. ILT University. Hopkins is well known for its depends on you--at least some of you--doing so, scholars in political theory and international and I personally will be very, very grateful. relations, but it has not had anyone teaching international law on a regular basis since my Nicholas Onuf own days as a Hopkins student in the 1960s. Florida International University There is, of course, nothing new about this story. Throughout the United States most departments of political science offer no international law TOWARD A KANTIAN INTERNATIONAL LAW beyond the introductory level, if then. The steadily growing interest in international law in Seeing Immanuel Kant invoked by Professor vocationally oriented law schools offers some Nardin and his respondents in an earlier issue of compensation, but not enough. International International Legal Theory stirred a long legal theory too often falls between the cracks. dormant question: what would a Kantian theory of international law look like? (Fernando Tesón, I find it heartening that a student as serious The Kantian Theory of International Law, 92 and as capable as Harry Gould has turned to Colum. L. Rev. 1, 53-102). My answer will rest international law and put it at the center of his on two strongly held positions which run theoretical concerns. There must be others, contrary to much contemporary commentary: perhaps quite a few. For any of them who Kant is neither a Natural Law theorist (contra chance to read these words, I want to emphasize Nardin) nor a Cosmopolitan (contra nearly that ILT is the ideal forum for scholars, new and everyone writing on ethics and International established, to try out their work in progress on a Relations). I should also state at the outset, that sympathetic and superbly qualified audience. while I will strongly defend my interpretation of Kant, I do not claim that he would necessarily Every time I write this letter, I make the same agree with any or all of the uses to which I have plea: Submit your work in progress! And some put his work, although I believe we share a of you may have thought that I should put my common set of ends. money where my mouth is. I contributed to the very first issue, but not since. It seems fitting I will begin with two sections in which each then, as my tenure as Chair comes to an end, that of my rather contrarian claims will be elucidated a paper of mine will appear in the next issue. It and defended. Section three will look closely at is a pilot study for a long-term project that I am Kant's remarks on law, justice and public undertaking with two historians, James Lewis and Peter Onuf, to show how the rise of the ASIL • 2223 MASSACHUSETTS AVENUE, NW • WASHINGTON, DC 20008 • 1999 32 • INTERNATIONAL LEGAL THEORY VOLUME 5 international law. Armed with this and some articulation of natural law theory; it is its discussion of Kant's moral theory, (which for rejection. Kant eschews the teleology of the Kant imbues all of these topics), I shall outline ancient natural law thinkers, the deductive my vision of what a Kantian International Law natural law, which the Thomists shared with might look like, and conclude that the current Grotius (and despite some differences, state of international relations stands somewhere Pufendorf) and the perfectionism of Leibniz and between the state of nature over which Kant Wolff as bases for the derivation of the moral (following Hobbes) so famously fretted, and his law. Kant is quite adamant that morality is not goal of a world existing in a condition of right. rooted in nature. (4:409-411). J.B. Schneewind We have moved some of the way toward a state nicely delineates another of Kant's differences of right. The world is still composed of states, with the natural law tradition. Unlike Kant, but their rights and freedoms are delineated, natural law theorists did not believe that people limited and ensured by a supranational authority could comprehend the requirements of morality with (some) coercive capability. Self-help still without being told by an outside source exists but its allowable usage has been greatly (authority). Although God had given humanity circumscribed. The theory I propose is based the ability to understand most basic principles, upon viewing states as both legal and moral the majority of people were unable to discern the persons, and articulating categorical yet wide moral requirements implicit in those principles. duties backed by coercive sanction. My theory is Likewise, the natural law theorists felt that most humanistic, duty-based, and at times moralistic persons could not grasp what was required in as Kant's views require. particular cases. (J.B. Schneewind, Autonomy, Obligation and Virtue: An Overview of Kant's Kant and Natural Law Moral Philosophy, in The Cambridge Companion to Kant, 311-12, (Paul Guyer ed., Professor Nardin makes a very strong claim 1996)). about Kant's commitment to natural law. Natural Law did influence Kant (especially his moral Even setting aside the limited ability to philosophy), but only slightly, as with Hobbes. know what the natural law commands, they Professor Nardin seems to believe that any non- viewed most of humanity as unwilling to obey consequentialist theory will be ipso facto the natural law, and hence in need of coercion naturalist. "It is this priority of principles with the threat of punishment. This coercive forbidding wrong over injunctions to produce principle was consistent with their conception of good ends that distinguishes natural law as a obligation. Kant rejected this as pure moral system." (Nardin, International Legal heteronomy, because for him, to act out of fear Theory 8-9 (1999)). Kant's Categorical of punishment, even if this entailed acting in Imperative holds without regard to accord with the moral law, was not acting consequences, so Nardin places Kant's legal morally. (and moral) philosophy within the naturalist tradition. Kant and Cosmopolitanism The problem with Nardin's view is that It has become commonplace to consider Kant's system of maxims and imperatives is Kant a Cosmopolitan; it is my contention that based on the internal legislation of moral law this is incorrect for several reasons. Kant is (autonomy). To derive one's morality from any indebted in his moral philosophy to the Stoa, external source, even the Natural Law (or divine and he does appropriate selectively the language law or any other source) is to fall into of Cosmopolitanism, but there is little beyond heteronomy. "I am not under any obligation this, and much to the contrary. A useful foil for even to divine laws except in so far as I have these purposes is the work on Cosmopolitanism been able to give my consent to them" (All by Martha Nussbaum. (Martha Nussbaum, Kant citations to Kant will utilize the standardized and Cosmopolitanism, in Perpetual Peace: Academy pagination; 8:350). This is not a re- Essays on Kant's Cosmopolitan Ideal (Bohman, ASIL • 2223 MASSACHUSETTS AVENUE, NW • WASHINGTON, DC 20008 • 1999 VOLUME 5 INTERNATIONAL LEGAL THEORY • 33 et al. eds. 1997); Martha Nussbaum, Patriotism articulates the content of cosmopolitan law, and Cosmopolitanism, in For Love of Country: obviates this criticism, because his vision of Debating the Limits of Patriotism (Nussbaum cosmopolitan law is largely without ed., 1996)). content.(8:360-362; 6:352-372). Nussbaum begins her articulation of Kant's In Kant's claim regarding the "organic purported cosmopolitanism with the textual interconnectedness" of humanity, Nussbaum argument that Kant frequently uses the term again sees debts to the ancients; however, it is "Cosmopolitanism," and does so often in close mistaken to construe the assertion that "[t]he proximity to quotations from classical, Stoic peoples of the earth have thus entered in varying figures. The Cosmopolitanism that Kant is degrees into a universal community, and it has claimed to espouse is Stoic in origin, but developed to the point where a violation of laws mediated by modern natural law theory. in one part of the world is felt (Nussbaum leaves the meaning and everywhere"(8:360) as equivalent to the Stoic consequences of this claim unexplored. topos that the contingent political community is without moral value. As formulated by Kant, Nussbaum focuses upon Kant's notion of the the cosmopolitan moral community is volitional Kingdom of Ends to illustrate his indebtedness and contingent, rather than the matter of physis to the Stoics; however, she mistakenly attributes the Stoa considered it. a teleological function to this concept, rather than the regulatory function which Kant assigns For Kant, the state is far from irrelevant; his to it. (8:433-434). modified contract theory (6:312-316; 8:289-297) may indicate that states are contingent creations, Without any textual support, Nussbaum but there can be no doubt that they are makes the very bold assertion: absolutely necessary. Prior to entering into a lawful state, there exists, as for Hobbes, only a As do Marcus and Cicero, Kant stresses that the situation of self-help; for Kant this is the community of all human beings in reason entails situation of ultimate moral degradation for a common participation in law (jus), and, by our mankind.