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Make Love, Not War: An Introduction to International Relations Ethics - JTM296
Anglický název: Make Love, Not War: An Introduction to International Relations Ethics
Český název: Milujte se, neválčete: úvod do etiky mezinárodních vztahů
Zajišťuje: Katedra evropských studií (23-KZS)
Fakulta: Fakulta sociálních věd
Platnost: od 2022
Semestr: letní
E-Kredity: 6
Způsob provedení zkoušky: letní s.:
Rozsah, examinace: letní s.:1/1, Zk [HT]
Počet míst: neurčen / neurčen (15)
Minimální obsazenost: 5
Virtuální mobilita / počet míst: ne
Stav předmětu: vyučován
Jazyk výuky: angličtina
Způsob výuky: prezenční
Další informace: http://Location: “Dům u minuty” at Staroměstské náměstí 4/1, Praha 1 Room: 222 (2nd floor)
Poznámka: předmět je možno zapsat mimo plán
povolen pro zápis po webu
Garant: prof. Pierre Allan
Zuzana Krulichová, M.A.
Vyučující: prof. Pierre Allan
Třída: Courses for incoming students
Anotace - angličtina
Poslední úprava: Zuzana Krulichová, M.A. (13.09.2021)
Why is it better to make love rather than war? Because making love – in the sense of engaging in caring relationships – enriches both care givers and care receivers. While an armed humanitarian invasion may at times be needed under Just War rules, what are the pacifist alternatives? Appeals to human rights and international humanitarian law are important, but shouldn't non-violent humanitarian intervention care be developed? Such questions will be central in this course focussing on ethical principles.

Jan Palach's suicide on Vaclavske Namesti in January 1969 shook the Czechoslovak nation. That student of Charles University burned himself on Prague's central Vaclavske Namesti protesting the Soviet occupation of August 1968. At the same time, students around the world were shouting: "Make love, not war !" That 1960s slogan – leading towards sexual liberation in the West while fighting the perceived unjust war being waged by the United States – encapsulates some of the contradictions of rising individualism. But, taken literally, it is a plea for making love – including the wider sense of engaging in caring relationships – which satisfy all. Thus, it runs against an individualistic consumer culture. Man and woman need to be understood as relational beings.

At the collective level, "make love, not war" provides for ethical rules governing international relations. It caricatures the ethical doctrine the instructor has developed and will teach during this semester. Pedagogically, the course will revolve around stories of international relations in order to introduce basic theories of international ethics.

One story is that of Stephan Lux, another Czechoslovak citizen, much less well-known than Jan Palach, who went to Geneva in the Summer of 1936, a few days after the visit by the Emperor of Ethiopia to the League of Nations based there in order to denounce the brutal occupation of his country – one of the original signatories of the League's Charter – by Benito Mussolini's Italy. Lux killed himself during a meeting of the League's. Emperor Haile Selassie pleaded for the punishment of Italy. Very surprisingly, while dying – unfortunately not immediately -- Lux left a farewell letter addressed to Anthony Eden, then British Foreign Secretary, pleading for integrating Italy in a front countering Nazi Germany. Posterity has vindicated Stephan Lux.

Another story considers Mahatma Gandhi's open letter to the Czechoslovak president Edvard Benes of 1938. That year, Eden's boss, prime minister Neville Chamberlain, had just signed the Munich agreement whereby Czechoslovakia ceded its Sudeten to the German Reich as demanded by Adolf Hitler who was "defending the German majority" in those lands. Chamberlain's policy of 'appeasement' was applauded then but criticized thereafter. Writing to Benes shortly after Munich, Gandhi strongly urged him to adopt the policy of non-violence: while Czechoslovakia was abandoned by Great Britain and France, it would save its soul by renouncing violence.

A few years later, Heinrich Himmler, while exhorting SS leaders in their duty to exterminate, also stressed to them the difficulty of their endeavor: how can that be? In Antiquity already, Thucydides had pictured his fellow Athenians as respectable democrats obeying their laws and magistrates, at the same time describing the normal
butchering and enslavement of the defeated Melians as the order of the day. Such stories exemplify the complexity of moral considerations, this especially in a multi-cultural world.

Although conflicts among humans and groups such as nations and states are ubiquitous, our usual focus on wars tends to neglect the importance of non-war and cooperation, even if those situations are in fact much more common. Not only armed conflict, but moral behavior has always existed, too. Thus, elements of an international doctrine of Just War have been present and influenced humankind for a long time. Aristotle, Augustine, Aquinas and many other thinkers have developed principles whereby resorting to weapons to solve opposing viewpoints is only acceptable given certain conditions, and even if the war is a just one, not every means is allowed. More recently, humanitarian catastrophes have been considered as giving a just cause for armed intervention by outsiders.
Cíl předmětu - angličtina
Poslední úprava: Mgr. Anna Lukešová (03.09.2020)

Students will become familiar with concepts and theories helping them to develop their own thoughts about the realities, challenges, and impediments of international morality. They will be encouraged to think deeper about their personal ideals of international relations morality and critically evaluate philosophers' thoughts. They will learn how some of these thinkers themselves applied their ethical ideals and what their stories tell us about the nature of moral reasoning and that of ethical behavior.

Podmínky zakončení předmětu - angličtina
Poslední úprava: Zuzana Krulichová, M.A. (24.09.2021)

Student work evaluation

Class attendance and participation: attendance is mandatory, with one unexcused absence tolerated; active participation based on discussions within class including points raised from required readings. Evaluation: 33% of final grade (33 points).

Final exam: to be given Thursday, December 2nd, 2021, between 8:00 till 13.00 if not beyond, depending on logistical imperatives (to be discussed with students); the form of the examination is a 15-minute oral exam with 15 minutes preparation before, this with all documents allowed.

The dates of the sessions for this semester:

Tuesday 5 October, from 9:00 to 11:50
Tuesday 12 October, from 9:00 to 11:50
Thursday 14 October, from 9:00 to 11:50
Thursday 18 November, from 9:00 to 11:50
Tuesday 23 November, from 9:00 to 11:50
Tuesday 25 November, from 9:00 to 11:50
Tuesday 30 November, from 9:00 - Discussion (non compulsory)
Thursday 2 December Final exam

Location: “Dům u minuty” at Staroměstské náměstí 4/1, Praha 1
Room: 222 (2 nd floor)

Grades: 

A - 100-91 points

B - 90-81 points

C - 80-71 points

D - 70-61 points

E - 60-51 points

F - 50-0 points

Literatura - angličtina
Poslední úprava: Mgr. Anna Lukešová (06.09.2019)

Required readings

Pierre Allan (2006, 2008), "Measuring International Ethics: A Moral Scale of War, Peace, Justice, and Global Care," in Pierre Allan and Alexis Keller (eds.), What is a Just Peace ?, Oxford: Oxford University Press, pp. 90-129.

Pierre Allan & Alexis Keller (2012), "Is a Just Peace Possible Without Thin and Thick Recognition ?", in Thomas Lindemann & Erik Ringmar (eds.), Struggle for Recognition in International Politics, Boulder,CO: Paradigm Publishers, pp.71-84.

Stephen T. Asma (2013), Against Fairness, Chicago: Chicago University Press, (Chapter 1 “Even Jesus Had a Favorite”, pp. 1-20/notes 171-3; Chapter 5 “The Circle of Favors: Global Perspectives”, pp. 99-114/notes 187-90; Chapter 7 “Because You're Mine, I Walk the Line”, pp. 151-170/notes 193-6).

Mohandas Karamchand Gandhi (1938), "If I were a Czech", in Harijan, October 15.

Carol Gilligan (1982, 1993), In a Different Voice: Psychological Theory and Women’s Development, Cambridge, MA: Harvard University Press, pp. 24-45, 62-3, 100-5.

Thomas Hobbes (1651), Leviathan, New York: Norton, 1997 (chapter 13: "Of the Natural Condition of Mankind, as concerning their Felicity, and Misery", pp. 68-72.)

Immanuel Kant (1795), On Perpetual Peace, extracts (pp. 11-24 & 29-33.)

Hans Küng (1997), A Global Ethic for Global Politics and Economics, London: SCM Press, (chapter 4: "A Global Ethic as a Foundation for Global Society", pp. 91-113.)

Chenyang Li (1994), "The Confucian Concept of Jen and the Feminist Ethics of Care: A Comparative Study", Hypathia, vol. 9, no. 1, pp. 70-89.

Robert W. McElroy (1992), Morality and American Foreign Policy: The Role of Ethics in International Affairs, Princeton, NJ: Princeton University Press (Chapter 1: "The Debate on Morality and International Relations", pp. 3-29.)

Avishai Margalit (2010), On Compromise and Rotten Compromises, Princeton: Princeton University Press, pp. 19-28.

Brian Orend (2006), The Morality of War, Petersborough, Ontario: Broadview Press (Chapter 1: "A Sweeping History of Just War Theory", pp. 9-30)

Thucydides (431 BC), T h e Peloponnesian War, extracts (Pericles' funeral oration vs. Melian dialogue, 9 pp.)

Michael Walzer (1994), Thick and Thin: Moral Argument at Home and Abroad, Notre Dame, Indiana: University of Notre Dame Press, (Chapter 1: "Moral Minimalism", pp. 1-19; Chapter 4: "Justice and Tribalism: Minimal Morality In International Politics", pp. 63-83.)

Max Weber (1919), "Politics as a Vocation", in The Vocation Lectures, Indianapolis: IN: Hackett Publishing Co., pp. 78-92.

Metody výuky - angličtina
Poslední úprava: Zuzana Krulichová, M.A. (29.09.2022)

Standard face to face teaching at "Dům u minuty” at Staroměstské náměstí 4/1, Praha 1, Room: 222

Through a large sweep of interpreted history, we will identify a limited number of ethical principles which have been present throughout the ages. The importance of realism, a prudential political doctrine of survival between nation-states, will be discussed in that context. Its moral implications will be developed, showing that the central concern of the limitation of other powers may acquire some moral weight – and not necessarily lead to amoral if not immoral cynical applications of strict balance of power considerations.

 

Moodle Course: Make Love, Not War, https://dl1.cuni.cz/course/view.php?id=10384 (password: ethics)

 
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