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|Contents||Bulletin||Scripting in shell and Perl||Network troubleshooting||History||Humor|
|News||American Exceptionalism||Recommended Links||Democracy as a universal opener for access to natural resources||Machiavellism||British hypocrisy||Manipulation of the term "freedom of press"|
|Pussi Riot Provocation||Berezovsky case||Khodorkovski case||Litvinenko case||William Browder and Magnitsky Death||The art of manufacturing of prisoners of consciousness||Sect of fraudulent election witnesses|
|Right to protect||Diplomacy by deception||Inside "democracy promotion" hypocrisy fair||New American Militarism||Anatol Leiven on American Messianism|
|Color revolutions||Fifth column||Usage of sexual minorities||Neoliberalism||Neocolonialism||Humor||Etc|
Right to protect is a perversion of UN concept "responsibility to protect" used for achieving neoliberal goal: opening countries for transnational elite.
The responsibility to protect (R2P or RtoP) is a United Nations initiative established in 2005. It consists of an emerging norm, or set of principles, based on the idea that sovereignty is not a right, but a responsibility. R2P focuses on preventing and halting four crimes: genocide, war crimes, crimes against humanity, and ethnic cleansing, which it places under the generic umbrella term of Mass Atrocity Crimes. The Responsibility to Protect has three "pillars". 1.A state has a responsibility to protect its population from mass atrocities; 2.The international community has a responsibility to assist the state to fulfill its primary responsibility; 3.If the state fails to protect its citizens from mass atrocities and peaceful measures have failed, the international community has the responsibility to intervene through coercive measures such as economic sanctions. Military intervention is considered the last resort.
In the international community R2P is a norm, not a law, however it is grounded in international law. R2P provides a framework for using tools that already exist, i.e. mediation, early warning mechanisms, economic sanctioning, and chapter VII powers, to prevent mass atrocities. Civil society organizations, States, regional organizations, and international institutions all have a role to play in the R2P process. The authority to employ the last resort and intervene militarily rests solely with United Nations Security Council and the General Assembly.
Following the genocide in Rwanda and the international community’s failure to intervene, former UN Secretary General Kofi Annan asked the question: When does the international community intervene for the sake of protecting populations?
The Canadian government established the International Commission on Intervention and State Sovereignty (ICISS) in September 2000. In February 2001, at the third round table meeting of the ICISS in London, Gareth Evans, Mohamed Sahnoun and Michael Ignatieff suggested the phrase "responsibility to protect" as a way to avoid the "right to intervene" or "obligation to intervene" doctrines and yet keep a degree of duty to act to resolve humanitarian crises.
In December 2001, the ICISS released its report, The Responsibility to Protect. The report presented the idea that sovereignty is a responsibility and that the international community had the responsibility to prevent mass atrocities. Economic, political, and social measures were to be used along with diplomatic engagement. Military intervention was presented as a last resort. R2P included efforts to rebuild by bringing security and justice to the victim population and by finding the root cause of the mass atrocities.
The African Union pioneered the concept that the international community has a responsibility to intervene in crisis situations if the State is failing to protect its population. In the founding charter in 2002, African nations declared that the "protection of human and peoples rights" would be a principal objective of the AU and that the Union had the right "to intervene in a Member State pursuant to a decision of the Assembly in respect of grave circumstances, namely war crimes, genocide and crimes against humanity." The AU also adopted the Ezulwini Consensus in 2005, which welcomed R2P as a tool for the prevention of mass atrocities.
The United Nations mandate
At the 2005 World Summit, Member States included R2P in the Outcome Document agreeing to Paragraphs 138 and 139. These paragraphs gave final language to the scope of R2P. It applies to the four mass atrocities crimes only. It also identifies to whom the R2P protocol applies, i.e., nations first, regional and international communities second.
Paragraphs 138 and 139 state:
138. Each individual State has the responsibility to protect its populations from genocide, war crimes, ethnic cleansing and crimes against humanity. This responsibility entails the prevention of such crimes, including their incitement, through appropriate and necessary means. We accept that responsibility and will act in accordance with it. The international community should, as appropriate, encourage and help States to exercise this responsibility and support the United Nations in establishing an early warning capability.
139. The international community, through the United Nations, also has the responsibility to use appropriate diplomatic, humanitarian and other peaceful means, in accordance with Chapters VI and VIII of the Charter, to help protect populations from genocide, war crimes, ethnic cleansing and crimes against humanity. In this context, we are prepared to take collective action, in a timely and decisive manner, through the Security Council, in accordance with the Charter, including Chapter VII, on a case-by-case basis and in cooperation with relevant regional organizations as appropriate, should peaceful means be inadequate and national authorities manifestly fail to protect their populations from genocide, war crimes, ethnic cleansing and crimes against humanity. We stress the need for the General Assembly to continue consideration of the responsibility to protect populations from genocide, war crimes, ethnic cleansing and crimes against humanity and its implications, bearing in mind the principles of the Charter and international law. We also intend to commit ourselves, as necessary and appropriate, to helping States build capacity to protect their populations from genocide, war crimes, ethnic cleansing and crimes against humanity and to assisting those which are under stress before crises and conflicts break out.
— 2005 World Summit Outcome Document.
In April 2006, the United Nations Security Council (UNSC) reaffirmed the provisions of paragraphs 138 and 139 in resolution (S/RES/1674). This formalized their support for the Responsibility to Protect. The next major advancement in R2P came in January 2009, when UN Secretary-General Ban Ki-moon released a report called Implementing the Responsibility to Protect. His report led to a debate in the General Assembly in July 2009 and the first time since 2005 that the General Assembly had come together to discuss the responsibility to protect. Ninety-four member states spoke. Most supported the R2P principle although some important concerns were voiced. They discussed how to implement R2P in crisis situations around the world. The debate highlighted the need for regional organizations like the African Union to play a strong role in implementing R2P; the need for stronger early warning mechanisms in the United Nations; and the need to clarify the roles UN bodies would play in implementing R2P.
One outcome of the debate was the first resolution referencing R2P adopted by the General Assembly. The Resolution (A/RES/63/308) showed that the international community had not forgotten about the concept of the responsibility to protect and it decided "to continue its consideration of the responsibility to protect."
Threshold for military intervention
According to the International Commission for Intervention and State Sovereignty (ICISS) Report in 2001 (which was not adopted by national governments), any form of a military intervention initiated under the premise of responsibility to protect must fulfill the following six criteria in order to be justified as an extraordinary measure of intervention:
- Just Cause - Is the threat a "serious and irreparable harm occurring to human beings"?
- Right Intention - Is the main intention of the military action to prevent human suffering or are there other motives?
- Final Resort - Has every other measure besides military invention been taken into account? (This does not mean that every measurement has to be applied and failed, but that there are reasonable grounds to believe that only military action would work in that situation)
- Legitimate Authority
- Proportional Means - Are the minimum necessary military means applied to secure human protection?
- Reasonable Prospect - Is it likely that military action will succeed in protecting human life, and are the consequences of this action sure not to be worse than no action at all?
The New American Militarism: How Americans Are Seduced by War by Andrew Bacevich
Oxford, 270 pp, £16.99, August 2005, ISBN 0 19 517338 4
A key justification of the Bush administration’s purported strategy of ‘democratising’ the Middle East is the argument that democracies are pacific, and that Muslim democracies will therefore eventually settle down peacefully under the benign hegemony of the US. Yet, as Andrew Bacevich points out in one of the most acute analyses of America to have appeared in recent years, the United States itself is in many ways a militaristic country, and becoming more so:The president’s title of ‘commander-in-chief’ is used by administration propagandists to suggest, in a way reminiscent of German militarists before 1914 attempting to defend their half-witted kaiser, that any criticism of his record in external affairs comes close to a betrayal of the military and the country. Compared to German and other past militarisms, however, the contemporary American variant is extremely complex, and the forces that have generated it have very diverse origins and widely differing motives:
at the end of the Cold War, Americans said yes to military power. The scepticism about arms and armies that informed the original Wilsonian vision, indeed, that pervaded the American experiment from its founding, vanished. Political leaders, liberals and conservatives alike, became enamoured with military might.
The ensuing affair had, and continues to have, a heedless, Gatsby-like aspect, a passion pursued in utter disregard of any consequences that might ensue.
The new American militarism is the handiwork of several disparate groups that shared little in common apart from being intent on undoing the purportedly nefarious effects of the 1960s. Military officers intent on rehabilitating their profession; intellectuals fearing that the loss of confidence at home was paving the way for the triumph of totalitarianism abroad; religious leaders dismayed by the collapse of traditional moral standards; strategists wrestling with the implications of a humiliating defeat that had undermined their credibility; politicians on the make; purveyors of pop culture looking to make a buck: as early as 1980, each saw military power as the apparent answer to any number of problems.
Two other factors have also been critical: the dependence on imported oil is seen as requiring American hegemony over the Middle East; and the Israel lobby has worked assiduously and with extraordinary success to make sure that Israel’s enemies are seen by Americans as also being those of the US. And let’s not forget the role played by the entrenched interests of the military itself and what Dwight Eisenhower once denounced as the ‘military-industrial-academic complex’.
The security elites are obviously interested in the maintenance and expansion of US global military power, if only because their own jobs and profits depend on it. Jobs and patronage also ensure the support of much of the Congress, which often authorises defence spending on weapons systems the Pentagon doesn’t want and hasn’t asked for, in order to help some group of senators and congressmen in whose home states these systems are manufactured. To achieve wider support in the media and among the public, it is also necessary to keep up the illusion that certain foreign nations constitute a threat to the US, and to maintain a permanent level of international tension.
That’s not the same, however, as having an actual desire for war, least of all for a major conflict which might ruin the international economy. US ground forces have bitter memories of Vietnam, and no wish to wage an aggressive war: Rumsfeld and his political appointees had to override the objections of the senior generals, in particular those of the army chief of staff, General Eric Shinseki, before the attack on Iraq. The navy and air force do not have to fight insurgents in hell-holes like Fallujah, and so naturally have a more relaxed attitude.
To understand how the Bush administration was able to manipulate the public into supporting the Iraq war one has to look for deeper explanations. They would include the element of messianism embodied in American civic nationalism, with its quasi-religious belief in the universal and timeless validity of its own democratic system, and in its right and duty to spread that system to the rest of the world. This leads to a genuine belief that American soldiers can do no real wrong because they are spreading ‘freedom’. Also of great importance – at least until the Iraqi insurgency rubbed American noses in the horrors of war – has been the development of an aesthetic that sees war as waged by the US as technological, clean and antiseptic; and thanks to its supremacy in weaponry, painlessly victorious. Victory over the Iraqi army in 2003 led to a new flowering of megalomania in militarist quarters. The amazing Max Boot of the Wall Street Journal – an armchair commentator, not a frontline journalist – declared that the US victory had made ‘fabled generals such as Erwin Rommel and Heinz Guderian seem positively incompetent by comparison’. Nor was this kind of talk restricted to Republicans. More than two years into the Iraq quagmire, strategic thinkers from the Democratic establishment were still declaring that ‘American military power in today’s world is practically unlimited.’
Important sections of contemporary US popular culture are suffused with the language of militarism. Take Bacevich on the popular novelist Tom Clancy:
In any Clancy novel, the international order is a dangerous and threatening place, awash with heavily armed and implacably determined enemies who threaten the United States. That Americans have managed to avoid Armageddon is attributable to a single fact: the men and women of America’s uniformed military and its intelligence services have thus far managed to avert those threats. The typical Clancy novel is an unabashed tribute to the skill, honour, extraordinary technological aptitude and sheer decency of the nation’s defenders. To read Red Storm Rising is to enter a world of ‘virtuous men and perfect weapons’, as one reviewer noted. ‘All the Americans are paragons of courage, endurance and devotion to service and country. Their officers are uniformly competent and occasionally inspired. Men of all ranks are faithful husbands and devoted fathers.’ Indeed, in the contract that he signed for the filming of Red October, Clancy stipulated that nothing in the film show the navy in a bad light.
Such attitudes go beyond simply glorying in violence, military might and technological prowess. They reflect a belief – genuine or assumed – in what the Germans used to call Soldatentum: the pre-eminent value of the military virtues of courage, discipline and sacrifice, and explicitly or implicitly the superiority of these virtues to those of a hedonistic, contemptible and untrustworthy civilian society and political class. In the words of Thomas Friedman, the ostensibly liberal foreign affairs commentator of the ostensibly liberal New York Times, ‘we do not deserve these people. They are so much better than the country … they are fighting for.’ Such sentiments have a sinister pedigree in modern history.
In the run-up to the last election, even a general as undistinguished as Wesley Clark could see his past generalship alone as qualifying him for the presidency – and gain the support of leading liberal intellectuals. Not that this was new: the first president was a general and throughout the 19th and 20th centuries both generals and more junior officers ran for the presidency on the strength of their military records. And yet, as Bacevich points out, this does not mean that the uniformed military have real power over policy-making, even in matters of war. General Tommy Franks may have regarded Douglas Feith, the undersecretary of defense, as ‘the stupidest fucking guy on the planet’, but he took Feith’s orders, and those of the civilians standing behind him: Wolfowitz, Cheney, Rumsfeld and the president himself. Their combination of militarism and contempt for military advice recalls Clemenceau and Churchill – or Hitler and Stalin.
Indeed, a portrait of US militarism today could be built around a set of such apparently glaring contradictions: the contradiction, for example, between the military coercion of other nations and the belief in the spreading of ‘freedom’ and ‘democracy’. Among most non-Americans, and among many American realists and progressives, the collocation seems inherently ludicrous. But, as Bacevich brings out, it has deep roots in American history. Indeed, the combination is historically coterminous with Western imperialism. Historians of the future will perhaps see preaching ‘freedom’ at the point of an American rifle as no less morally and intellectually absurd than ‘voluntary’ conversion to Christianity at the point of a Spanish arquebus.
Its symbols may be often childish and its methods brutish, but American belief in ‘freedom’ is a real and living force. This cuts two ways. On the one hand, the adherence of many leading intellectuals in the Democratic Party to a belief in muscular democratisation has had a disastrous effect on the party’s ability to put up a strong resistance to the policies of the administration. Bush’s messianic language of ‘freedom’ – supported by the specifically Israeli agenda of Natan Sharansky and his allies in the US – has been all too successful in winning over much of the opposition. On the other hand, the fact that a belief in freedom and democracy lies at the heart of civic nationalism places certain limits on American imperialism – weak no doubt, but nonetheless real. It is not possible for the US, unlike previous empires, to pursue a strategy of absolutely unconstrained Machtpolitik. This has been demonstrated recently in the breach between the Bush administration and the Karimov tyranny in Uzbekistan.
The most important contradiction, however, is between the near worship of the military in much of American culture and the equally widespread unwillingness of most Americans – elites and masses alike – to serve in the armed forces. If people like Friedman accompanied their stated admiration for the military with a real desire to abandon their contemptible civilian lives and join the armed services, then American power in the world really might be practically unlimited. But as Bacevich notes,
having thus made plain his personal disdain for crass vulgarity and support for moral rectitude, Friedman in the course of a single paragraph drops the military and moves on to other pursuits. His many readers, meanwhile, having availed themselves of the opportunity to indulge, ever so briefly, in self-loathing, put down their newspapers and themselves move on to other things. Nothing has changed, but columnist and readers alike feel better for the cathartic effect of this oblique, reassuring encounter with an alien world.
Today, having dissolved any connection between claims to citizenship and obligation to serve, Americans entrust their security to a class of military professionals who see themselves in many respects as culturally and politically set apart from the rest of society.
This combination of a theoretical adulation with a profound desire not to serve is not of course new. It characterised most of British society in the 19th century, when, just as with the US today, the overwhelming rejection of conscription – until 1916 – meant that, appearances to the contrary, British power was far from unlimited. The British Empire could use its technological superiority, small numbers of professional troops and local auxiliaries to conquer backward and impoverished countries in Asia and Africa, but it would not have dreamed of intervening unilaterally in Europe or North America.
Despite spending more on the military than the rest of the world combined, and despite enjoying overwhelming technological superiority, American military power is actually quite limited. As Iraq – and to a lesser extent Afghanistan – has demonstrated, the US can knock over states, but it cannot suppress the resulting insurgencies, even one based in such a comparatively small population as the Sunni Arabs of Iraq. As for invading and occupying a country the size of Iran, this is coming to seem as unlikely as an invasion of mainland China.
In other words, when it comes to actually applying military power the US is pretty much where it has been for several decades. Another war of occupation like Iraq would necessitate the restoration of conscription: an idea which, with Vietnam in mind, the military detests, and which politicians are well aware would probably make them unelectable. It is just possible that another terrorist attack on the scale of 9/11 might lead to a new draft, but that would bring the end of the US military empire several steps closer. Recognising this, the army is beginning to imitate ancient Rome in offering citizenship to foreign mercenaries in return for military service – something that the amazing Boot approves, on the grounds that while it helped destroy the Roman Empire, it took four hundred years to do so.
Facing these dangers squarely, Bacevich proposes refocusing American strategy away from empire and towards genuine national security. It is a measure of the degree to which imperial thinking now dominates US politics that these moderate and commonsensical proposals would seem nothing short of revolutionary to the average member of the Washington establishment.
They include a renunciation of messianic dreams of improving the world through military force, except where a solid international consensus exists in support of US action; a recovery by Congress of its power over peace and war, as laid down in the constitution but shamefully surrendered in recent years; the adoption of a strategic doctrine explicitly making war a matter of last resort; and a decision that the military should focus on the defence of the nation, not the projection of US power. As a means of keeping military expenditure in some relationship to actual needs, Bacevich suggests pegging it to the combined annual expenditure of the next ten countries, just as in the 19th century the size of the British navy was pegged to that of the next two largest fleets – it is an index of the budgetary elephantiasis of recent years that this would lead to very considerable spending reductions.
This book is important not only for the acuteness of its perceptions, but also for the identity of its author. Colonel Bacevich’s views on the military, on US strategy and on world affairs were profoundly shaped by his service in Vietnam. His year there ‘fell in the conflict’s bleak latter stages … long after an odour of failure had begun to envelop the entire enterprise’. The book is dedicated to his brother-in-law, ‘a casualty of a misbegotten war’.
Just as Vietnam shaped his view of how the US and the US military should not intervene in the outside world, so the Cold War in Europe helped define his beliefs about the proper role of the military. For Bacevich and his fellow officers in Europe in the 1970s and 1980s, defending the West from possible Soviet aggression, ‘not conquest, regime change, preventive war or imperial policing’, was ‘the American soldier’s true and honourable calling’.
In terms of cultural and political background, this former soldier remains a self-described Catholic conservative, and intensely patriotic. During the 1990s Bacevich wrote for right-wing journals, and still situates himself culturally on the right:
As long as we shared in the common cause of denouncing the foolishness and hypocrisies of the Clinton years, my relationship with modern American conservatism remained a mutually agreeable one … But my disenchantment with what passes for mainstream conservatism, embodied in the Bush administration and its groupies, is just about absolute. Fiscal irresponsibility, a buccaneering foreign policy, a disregard for the constitution, the barest lip service as a response to profound moral controversies: these do not qualify as authentically conservative values.
On this score my views have come to coincide with the critique long offered by the radical left: it is the mainstream itself, the professional liberals as well as the professional conservatives, who define the problem … The Republican and Democratic Parties may not be identical, but they produce nearly identical results.
Bacevich, in other words, is sceptical of the naive belief that replacing the present administration with a Democrat one would lead to serious changes in the US approach to the world. Formal party allegiances are becoming increasingly irrelevant as far as thinking about foreign and security policy is concerned.
Bacevich also makes plain the private anger of much of the US uniformed military at the way in which it has been sacrificed, and its institutions damaged, by chickenhawk civilian chauvinists who have taken good care never to see action themselves; and the deep private concern of senior officers that they might be ordered into further wars that would wreck the army altogether. Now, as never before, American progressives have the chance to overcome the knee-jerk hostility to the uniformed military that has characterised the left since Vietnam, and to reach out not only to the soldiers in uniform but also to the social, cultural and regional worlds from which they are drawn. For if the American left is once again to become an effective political force, it must return to some of its own military traditions, founded on the distinguished service of men like George McGovern, on the old idea of the citizen soldier, and on a real identification with that soldier’s interests and values. With this in mind, Bacevich calls for moves to bind the military more closely into American society, including compulsory education for all officers at a civilian university, not only at the start of their careers but at intervals throughout them.
Or to put it another way, the left must fight imperialism in the name of patriotism. Barring a revolutionary and highly unlikely transformation of American mass culture, any political party that wishes to win majority support will have to demonstrate its commitment to the defence of the country. The Bush administration has used the accusation of weakness in security policy to undermine its opponents, and then used this advantage to pursue reckless strategies that have themselves drastically weakened the US. The left needs to heed Bacevich and draw up a tough, realistic and convincing alternative. It will also have to demonstrate its identification with the respectable aspects of military culture. The Bush administration and the US establishment in general may have grossly mismanaged the threats facing us, but the threats are real, and some at least may well need at some stage to be addressed by military force. And any effective military force also requires the backing of a distinctive military ethic embracing loyalty, discipline and a capacity for both sacrifice and ruthlessness.
In the terrible story of the Bush administration and the Iraq war, one of the most morally disgusting moments took place at a Senate Committee hearing on 29 April 2004, when Paul Wolfowitz – another warmonger who has never served himself – mistook, by a margin of hundreds, how many US soldiers had died in a war for which he was largely responsible. If an official in a Democratic administration had made a public mistake like that, the Republican opposition would have exploited it ruthlessly, unceasingly, to win the next election. The fact that the Democrats completely failed to do this says a great deal about their lack of political will, leadership and capacity to employ a focused strategy.
Because they are the ones who pay the price for reckless warmongering and geopolitical megalomania, soldiers and veterans of the army and marine corps could become valuable allies in the struggle to curb American imperialism, and return America’s relationship with its military to the old limited, rational form. For this to happen, however, the soldiers have to believe that campaigns against the Iraq war, and against current US strategy, are anti-militarist, but not anti-military. We have needed the military desperately on occasions in the past; we will definitely need them again.
Vol. 27 No. 20 · 20 October 2005 » Anatol Lieven » We do not deserve these people
pages 11-12 | 3337 words
My friend Mark Safranski, at his blog Zenpundit and contributions elsewhere (like Small Wars Journal), provides some of the best digestions of complex matters of national security policies and debates that a layperson can find.
Safranski has turned his attention to R2P, Right To Protect, as its advocates term it. It is the liberal internationalists’ concept of how US foreign policy ought to be. R2P reflects limitations of the US abilities to militarily intervene elsewhere as perceived by our liberal elites but raises our humanitarian impulses selectively by them to justify certain interventions, again, as they perceive which to be worthwhile. Further, R2P raises hazy international law or consensus of international liberal elites to supremacy over national law or consensus.
One of R2P’s main propounders, Anne Marie Slaughter, even advocates each US agency and members of our judiciary to act independently of Executive or Congressional oversight or law to conform to the consensus of foreign liberal elites. Slaughter is not just someone blathering. Slaughter was Dean of Princeton's influential Woodrow Wilson School of Public and International Affairs from 2002–2009 then from 2009-2011 she served as Director of Policy Planning for the United States Department of State, now back at Princeton. Slaughter’s thinking is telling in the pieties mouthed by Secretary of State Hillary Clinton and President Obama as they ignore US laws, ignore Syria’s worse repression and threat as they intervene in Libya, and extol a hostile majority in the UN to undeserved credence. Slaughter isn’t alone. Obama administration insiders Samantha Powers and Susan Rice are R2P foxes in the henhouse.
As Safranski sums up:
Slaughter is a revolutionary who aspires to a world that would functionally resemble the Holy Roman Empire, writ large, with a diffusion of power away from legal process of state institutions to the networking informalities of the larger social class from whom a majority of state and IGO officials are drawn, as a global community.
Read Safranski’s whole post.
For a taste of Anne Marie Slaughter:
At first glance, disaggregating the state and granting at least a measure of sovereignty to its component parts might appear to weaken the state. In fact, it will bolster the power of the state as the primary actor in the international system…Giving each government institution a measure of legitimate authority under international law, with accompanying duties, marks government officials as distinctive in larger policy networks and allows the state to extend its reach.
Actually, it extends the uncontrolled reach of liberal elites within our government to act regardless of our laws or popular will.
R2P will require the imposition of policy mechanisms that will change the political community of the United States, moving it away from democratic accountability to the electorate toward “legal”, administrative, accountability under international law; a process of harmonizing US policies to an amorphous, transnational, elite consensus, manifested in supranational and international bodies. Or decided privately and quietly, ratifying decisions later as a mere formality in a rubber-stamping process that is opaque to everyone outside of the ruling group.
Who is to say that there is not, somewhere in the intellectual ether, an R2P for the environment, to protect the life of the unborn, to mandate strict control of small arms, or safeguard the political rights of minorities by strictly regulating speech? Or whatever might be invented to suit the needs of the moment?
Well, there is such in the “intellectual ether”, as in this example from William Magnuson, lecturer on international law at Harvard, and a graduate of Princeton’s Woodrow Wilson School of Public and International Affairs:
While it is undoubtedly true that the loss of life is a greater harm than the loss of free speech rights, the major arguments (moral, legal, and consequential) in favor of the responsibility to protect doctrine apply equally to free speech as to crimes against humanity. Freedom of speech is a fundamental right. The widespread suppression of speech may cause us to doubt that state sovereignty is worthy of respect under Rawls’s and Walzer’s discussion of well-ordered societies. An obligation to intervene to protect free speech may persuade states to refrain from muzzling the media or jailing dissidents.
Transnational self-elected elites making “the world safe of democracy” or for their own supremacy? How many have children serving in the military, I wonder. Just look at how few in our State Department were willing to serve in civilian reconstruction in Iraq or Afghanistan. Yeah, “leading from behind”, as in Groucho Marx saying, “follow me, you go first,” making a tragic joke of core national interests in security that are actually recognized by average Americans, substituting instead rationalizations for scattered interventions although nice not essential and frittering away our lives and resources.
Added: Mark Safranski posts on this post, adding the key conclusion:
This is not an argument over whether genocide is bad and should be prevented or the positive good of Western liberal societal values but rather over how power will be exercised in our name, for what reasons and by whom. Any good ends sought under a putative R2P doctrine can be done today if the political will for intervention is present. That will is crystalized when the ends, ways and means are scrutinized in open, free, debate under our constitutional norms, not by a self-appointed vanguard.
Also, read Saints Go Marching In in The National Interest: (H/T: American Power blog's Donald Douglas)
. The conclusion:
As Libya shows, war and utopia should not be mixed up. War is too serious, utopia too unserious, for that.
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The Last but not Least
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Last modified: July, 03, 2017