“非正义的敌人”或“怪物困境”再次出现。论神学小说的条件与悖论

IF 0.2 0 PHILOSOPHY
P. Bojanić
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引用次数: 0

摘要

文本再一次重构了这个常年流行的形象。在公法和国际法中,以及神学化的结构中:必须在冲突或战争中被摧毁的恶人。不公正的敌人?在每一场冲突中(尤其是在当前俄罗斯和乌克兰之间的战争中,这种情况尤其含糊不清),俄罗斯总是相互承认,而且经常被视为另一方,它们应该满足某些条件,才能与“邪恶”联系起来。还有对抗邪恶的联盟?,在生产世界和平和无限克制战争。通过对各种形式的敌对协议进行分类,我的目的是展示“敌人”一词的实质性不完整性和弱点。以及对称使用武力的不可能性和神话。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
“Unjust enemy” or “Monster dilemma” revisited. On the conditions and the paradox of a theological fiction1
The text once more reconstructs the perennially fashionable ?figure? within public and international law, as well as a theologized construction: an evil-doer who must be destroyed in the conflict or war. The ?unjust enemy?, always mutually recognized and often indicated as the other side in every conflict (and particularly ambiguously and obscurely in the current war between Russia and Ukraine), should satisfy certain conditions for them to be linked to ?evil? and ?the alliance of all against evil?, in the production of world peace and infinite restraint from war. By classifying various forms of hostile protocols, my intention is to show the substantive incompleteness and weakness of the term ?enemy?, and thus the impossibility and myth of a symmetric use of force.
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来源期刊
CiteScore
0.40
自引率
0.00%
发文量
14
审稿时长
24 weeks
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